*The article below is an excerpt from the above Sefer
*As an Amazon Associate I earn from qualifying purchases.
After drinking the 3rd cup for Birchas Hamazon, one completes the Hallel and Haggadah. [On the night of the Seder the custom is to split the Hallel, and recite the first half, up until Lo Lanu, during Maggid and then to complete the second half by Hallel Nirtza.[2]] The Hallel begins from Lo Lanu and is recited from there until the end.[3] It is recited without a blessing.[4]
|
Speaking during Hallel:[5] One is not to speak in middle of Hallel until its completion, with exception to words of Torah. Matzah on table:[6] Some write that one should have a piece of Matzah remain on the table while completing the Hallel. The Rebbe’s Hallel:[7] While throughout the Haggadah, the Rebbe was accustomed to say it quietly and inconspicuously, starting from Hallel, the Rebbe would say it aloud and with a lot of fervor and Dveikus. Often, tears would fall from the Rebbe’s eyes.
|
- Zimun for Hallel:[8]
It is a Mitzvah to seek a Zimun for the recital of Hallel in order to recite Hodu with three people.[9] This, however, only applies by Hodu recited in the [long] Hallel. However, the [short stanza Hallel] known as Hallel Hagadol it does not require a Zimun at all.[10]
Who joins for the Zimun for Hallel:[11] Initially, it is best to have three men above Bar Mitzvah join for the Zimun for Hallel. One can even have two people who ate in a different home join him for the Zimun. This applies even if they already read the Hallel for themselves, nevertheless they join a Zimun for Hallel. Nonetheless, one is not required to search for two other people to join him and he can suffice with his wife and children who have reached the age of education for them to answer after him.[12]
Must one search for a Zimun for Hallel:[13] Although one can have other people join him for his Zimun for Hallel, as stated above, nevertheless one is not required to do so. Accordingly, if there aren’t another two people with him in his home he does not have to search after a total of 3 people from other homes and may suffice with having his wife and children join, as stated above.[14] [However, if he is eating alone or with only one other person, then seemingly he is required to search for another two people.[15]]
Who should lead the Zimun:[16] The greatest of the three is to say the verses of Hodu while the ones younger than him [in stature] are to answer after him. However, the greatest of the three may give permission for one of lesser stature to lead the Hallel. He may even give permission for a child to lead Ana, and have him answer after him.[17] However, one should not answer Hodu, and certainly not Imru Nah etc, after a child, and rather he should begin saying it himself and the child will answer after him.[18] [However, a child may say Ana Hashem Hoshia Nah and have them answer after him.[19]] However one may give permission to his wife to lead the Hallel, and have her say Hodu, and Vayomar Nah, Veyomru Nah, and have him answer after her and fulfill his obligation through hearing her say the above stanzas of Yomar Nah, Veyomru Nah.[20]
How Hodu and Ana Hashem is recited with a Zimun:[21] One person says to the other two that are with him “Hodu LaHashem etc” and they should then answer after him “Hodu LaHashem etc.” The same applies for Ana Hashem.[22] [The Chabad custom is as follows:[23] The leader of the Hallel recites Hodu and the listeners then recite Hodu and Yomar Nah. The leader of the Hallel then repeats the verse of Hodu together with the congregation. The leader of the Hallel then recites Yomar and the listeners answer Hodu and Yomru Nah Beis. The leader of the Hallel then recites Yomru Nah Beis and the listeners answer Hodu and Yomru Nah Yirei. The leader of the Hallel then recites Yomru Nah Yirei and the listeners answer Hodu. The four phrases beginning Ana Hashem are each recited aloud by the leader of the Hallel and then repeated by the congregation.[24]]
Leaving the home for the sake of a Zimun for Hallel:[25] It is permitted for one to eat the Afikoman and recite Birchas Hamazon at home, and then switch areas for the sake of reciting Hallel with a Zimun of three men, if they wish. See Halacha 14E for the full details of this matter!
- Sitting versus standing:[26]
This Hallel may be read in a sitting position.[27] Nevertheless, one is not to read the Hallel and Haggadah while leaning on his side and is rather to recite it with awe and fear.[28] [This applies even if one is exhausted from the Seder and the late hour. Practically, some are accustomed to stand for its recital[29], although this is not the widespread custom and is not the Chabad custom, and rather it is recited in a regular sitting position.]
- Switching areas-May Hallel be said, and the 4th cup drunk, in a different area:[30]
There is no requirement to finish Hallel in the area of the meal, or to drink all four cups in the same place. Hence, it is permitted to switch areas after eating the Afikoman and reciting Birchas Hamazon, and then complete the recital of Hallel and drinking of the fourth cup in the second home.
|
Should an after blessing of Al Hagafen be recited if one switches areas after drinking the 3rd cup? It is disputed amongst Poskim[31] as to whether leaving to a different area after drinking a Revius of wine require its after blessing to be recited in its area. Accordingly, some write that one should first say an Al Hagafen after drinking the third cup, and only then change areas for Hallel and the 4th cup.[32] [Practically, however, it suffices to have in mind to drink the 4th cup elsewhere upon saying Hagafen on the 3rd cup, and then to simply recite the after blessing after the 4th cup, just as we rule regarding one who leaves in middle of Birchas Hamazon to finish the meal elsewhere.] |
- By when must Hallel be completed?[33]
Initially, it is proper for one to hurry himself to complete the Hallel after Birchas Hamazon prior to midday. [Practically, the Chabad custom is not to be particular in this matter and the Hallel may even initially be recited after midnight.[34]]
- Hallel Hagadol:[35]
One is required to recite Hallel Hagadol over [the 4th cup of wine], which is from [Tehillim 136:1] “Hodu LaHashem Ki Tov”, until [the start of] Al Naaros Bavel, which includes 26 stanzas of “Ki Leolam Chasdo.” One does not say the Mizmor of Ranenu Tzadikim.[36] (However, some Poskim[37] rule that one is to recite from [Tehillim 135:1] Hallelukah Hallelul Es Sheim Hashem until [the start of] Al Naaros Bavel, and so is the custom today.) [Practically, in the Siddur Admur writes like the former custom, and so is the Chabad custom today.]
When to say the Hallel Hagadol:[38] Different customs exist in regard to when the Hallel Hagadol is to be recited. Some recite it in the middle of Birchas Hashir, after reciting the paragraph above YeHallelukah, while others will recite it immediately after concluding Hallel. [Practically, in the Siddur Admur writes like the former custom, and so is the widespread Ashkenazi custom[39] as well as the Chabad custom today. However, Sephardim follow the latter approach. See next!]
- Birchas Hashir:[40]
Yehlelukah, Nishmas, Yishtabach: After Hallel, one is to recite “Birchas Hashir. Some say that this refers to “Yehalilukah [Hashem Elokeinu]” [which is said at the end of Hallel], and that one is to then conclude with Baruch Ata Hashem, Melech Gadol Umehulal etc.[41] Others, however, say that it refers to the prayer of Nishmas, Yishtabach, and that one is to then conclude with Baruch Ata Hashem, Habocher Bishirei Zimra.[42] Practically, the custom of the world is like both opinions. One first recites YeHallelukah immediately after Hallel without a concluding blessing, and then says Hallel Hagadol as stated above, and then says Nishmas and then Yishtabach with a concluding blessing as stated above.[43] [This is the Ashkenazi custom, however the Sephardi custom is] to first say Hallel Hagadol immediately after finishing Hallel, and then to say Nishmas and Yishtabach without a concluding blessing, and then conclude with the blessing of Yehalilukah.[44]
One who does not have a cup of wine:[45] The above concluding blessing of YeHallelukah or Yishtabach was only established to be recited over a cup of wine. Accordingly, one who does not have a cup of wine is not to recite this blessing.
|
The term Nirtzah:[46] The term Nirtzah comes to say that one who completed the Seder properly is considered accepted and appeasing in the eyes of heaven. |
[1] See Admur 479:6-8; 480:1-2; Kaf Hachaim 479:12-18
[2] See P”M 486 in A”A in name of Levush that the first half of Hallel deals with the exodus while the second half deals with the future redemptions and hence we save the first half for Maggid and the second half for later
[3] Admur 480:1; Michaber 480:1
[4] Admur 480:1; Chok Yaakov 480:1; Rosh 10:32
[5] See Biur Halcha 422:4; Vayaged Moshe 31:2 in name of Meiri Brachos 14a; Nitei Gavriel 102:13
[6] Vayaged Moshe 31:4 based on Rashi Pesachim 36 that Lechem Oni is bread that we finish the Hallel over; See Admur 473:20
[7] Otzer Minhagei Chabad 169
[8] Admur 479:6; See M”B 479:9; Piskeiy Teshuvos 479:2
[9] Admur ibid; Michaber 479:1 [does not specify Hallel]; Rama ibid; Taz 479:3; M”A 479:2; So rule regarding anytime Halle is said, such as Rosh Chodesh: Rama 422:2; See Kaf Hachaim 479:12-18 for the full details of this subject!
[10] Admur 479:8; M”A 422:7; Chok Yaakov 422:5; Kaf Hachaim 479:14
[11] Admur ibid; Rama 479:1; See Kaf Hachaim 479:13 for all the opinions on this matter!
[12] Admur ibid; Taz 479:3; M”A 479:2; Rosh 10:32; Kaf Hachaim 479:14
[13] Admur ibid; Taz 479:3; M”A 479:2; Rosh 10:32; Kaf Hachaim 479:14
[14] The reason: Although it is initially a Mitzvah Min Hamuvchar to recite Hodu and Ana with three men that have reached the age of Mitzvos, nevertheless, one is not required to be so particular in this matter to have to trouble himself and bring people from another home and rather he may suffice with his wife and children who have reached the age of education. [Admur ibid]
[15] Implication of wording of Admur ibid that only if he has a wife and children to join him do we not require him to search; and Michaber ibid “Mitzvah Lachzor Achrei Hazimun”
[16] Admur ibid; Rama 479:1
[17] Admur ibid; Rama 479:1
[18] Admur ibid; Drashos Maharil; Mamar Mordechai 479:3Peri Chadash brought in Kesher Gudal 23:8; Beis Oved 15; Kaf Hachaim 479:16 and 18; 422:27
The reason: As Hodu is the beginning of a chapter and when a child leads it’s reading and he answers after him, it appears as if the child is his emissary, and a curse will befall Him as he is belittling his creator by making emissaries of this type. Furthermore, if the stanzas of Yomar Na Yisrael, and Yomru Nah Beis Aaron and Yomru Na Yirei Hashem, were said by a child and he answered after him Hodu LaHashem, then even Bedieved he does not fulfill his obligation unless he repeated on his own the above stanzas. He does not fulfill his obligation with what he hears from the child being that the child himself is exempt from all the Mitzvos of the Torah and is only (Rabbinically) obligated in them in order to educate him in Mitzvos. [Admur ibid; See Mishneh Sukkah 38a; Kaf Hachaim ibid]
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. [Riaz brought in Kneses Hagedola; Kaf Hachaim 422:27]
[19] M”A 479:2; Drashos Maharil; Maryu 193; See Hachaim 479:16
[20] Admur 479:7; Chok Yaakov 479:6; Maharil p. 121; See Kaf Hachaim 479:16 for the full details of this subject
The reason: Although women are exempt from reciting any Hallel [on Rosh Chodesh or Chanukah or Yom Tov] they are obligated to recite this Hallel, as there is no difference between men and women in any of the obligations of this night, as explained in 472. [Admur 479:7; 472:25; Tosafus Sukkah 38a; Maharil p. 121; Chok Yaakov 479:6; P”M 479 A”A 2]
[21] Admur ibid; Midrash Tehillim 113
[22] As explained in Chapter 422:2, see there for the reason
[23] Hayom Yom 30th Tishreiy; Sefer Haminhagim p. 81 [English]; M”B 422:20
[24] See Kaf Hachaim 422:45 in name of Tosafus 38b and Kol Bo regarding why it is permitted to stop in middle of the verse
[25] Admur 479:8; 480:2
[26] Admur 473:48; Shibulei Haleket 179; Taz 422:4; Beis Yosef 422; Peri Chadash 422:7; Piskeiy Teshuvos 479:2
[27] The reason: Although in general the reading of Hallel must be performed in a standing position, as ruled in Michaber 420:7, nevertheless, the Hallel of this night may be read even in a sitting position as all the actions of this night are to be done in a way of freedom. Therefore, we do not trouble one to stand. [Admur ibid]
[28] Admur ibid; Beir Heiytiv end of 473 in name of Shelah Hakadosh; See Admur 63:1
[29] Vayaged Moshe 31:7
[30] Admur 480:2“There is no need to complete the Hallel in the area of the meal, and rather one is able to complete it in another home. Now, although one will not be drinking all four cups in the same area, there is no Halachic issue in doing so.”; 479:8; 484:1 that he may switch areas after Birchas Hamazon and 484:4 in parentheses that he may finish the Hallel and the 4th cup in another home; Rama end of 480; Rambam 8:10, based on Pesachim 86a; M”B 480:11; Kaf Hachaim 479:13; 480:18; Piskeiy Teshuvos 479:3
Other opinions: Some Poskim rule that one is required to drink all four cups in the same home, otherwise it is not considered like four cups. [Raavad on Rambam ibid, brought in Kaf Hachaim 480:18] Practically, we negate this opinion. [Kesef Mishneh ibid] Although some Poskim conclude that it is proper to initially be stringent to not switch areas for no need. [Kaf Hachaim 480:18]
[31] See Michaber 178:5; Admur 178:3
[32] Piskeiy Teshuvos 479:3
[33] Admur 477:6; Rama 477:1; Rashba 1:445; Ran 27b; Rif
[34] Rebbe in Haggadah; Sefer Haminhagim p. 41; Otzer Minhagei Chabad p. 197
[35] Admur 480:1; Rav Yehuda in Pesachim 118a
[36] Admur ibid; M”A 480:1; Taz 480:1; Tosafus Pesachim ibid
[37] Rav Acha Bar Yaakov in Pesachim 118a
[38] See Admur 480:1; Michaber 480:1; M”A 480:2
[39] Admur ibid writes that so is the custom of these provinces; Siddur Admur; Nusach Arizal
[40] Admur 480:1; Rambam 7:10; Mishneh Pesachim 117b; Kaf Hachaim 480:1-8
[41] Rav Yehuda in Pesachim 118a
[42] Rebbe Yochanon in Pesachim 118a
[43] 1st custom in Admur, which is the widespread custom of these provinces; Siddur Admuyr; Rosh; Maharil; M”A 480:2
[44] 2nd custom in Admur ibid; Michaber 480:1; Siddur Yavatz
[45] Admur 483:3; Orchos Chaim Seder 7; Chok Yaakov 483:4
[46] Rebbe in Haggadah p. 43
Leave A Comment?
You must be logged in to post a comment.