Hallel in the house of a mourner

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Hallel in the house of a mourner:[1]

Rosh Chodesh: The custom is to omit the saying of Hallel on Rosh Chodesh when praying in the house of a mourner.[2] [This applies even if the Avel is not participating in Minyan, such as the Avel is a woman or child.[3] This applies likewise to a Minyan taking place in the home of the deceased without any Aveilim, such as when there are no relatives sitting Shiva.[4]] Nevertheless, after each member of the congregation returns home, they are obligated to recite Hallel [with exception to the Avel].[5] [The above is the letter of the law. The worldly custom however is to ask the mourners to leave the room by Hallel, and have the Minyan say Hallel without them.[6] The mourners then return after Hallel and say Kaddish. Alternatively, the Minyan leaves to a different room for the saying of Hallel.[7] See footnote regarding the Chabad custom.[8] According to all customs, the Avel himself may not say Hallel on Rosh Chodesh.[9]

Chanukah:[10] During Chanukah, Hallel is recited in the house of the Avel just as it is recited in Shul.[11] The Avel is to also recite Hallel with the congregation.[12] He however does not lead the prayers for Hallel.[13] The people present are not to sing the Halel when it is being said in the Shiva home.[14]]

 

Q&A

On Shabbos Rosh Chodesh, is Hallel recited when Davening in the Shiva home?[15]

Yes. Even the Avel recites Hallel, as brought next!

Does the Avel recite Hallel on Shabbos Rosh Chodesh?[16]

Yes.

Does the Avel recite Hallel on Rosh Chodesh if he is Davening in Shul during Shiva?[17]

Yes.

Does the Avel recite Hallel on Rosh Chodesh if it is the seventh day of Shiva?

Some Poskim[18] rule he does not recite Hallel even after getting up from Shiva that day after Shacharis. Other Poskim[19] rule he is to recite Hallel after Shacharis. Some suggest that the mourners are to be comforted prior to Shacharis, or immediately after Shemoneh Esrei, and then say Hallel together with the Minyan in the Shiva home.[20]

Does an Avel recite Hallel on Chol Hamoed, prior to the start of Aveilus on Motzei Chag?[21]

Yes.

 
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[1] Admur 131:5; See Nitei Gavriel 96; Pnei Baruch 10:28; Piskeiy Teshuvos 131:20

[2] Admur ibid; M”A 131:10; Taz 422:2 and in Y.D. 376:2; Rokeiach 316; Tanya 68; Kneses Hagedola 422:5; Peri Chadash 422:2; Elya Raba 131:9; Kaf Hachaim 131:61

The reason: The reason for this is because the rectal of the verse “Lo Hameisim YeHalleluka-The dead do not praise G-d” within the house of the mourner is making a mock of the deceased. [Admur ibid; Taz 422 ibid in name of Rokeiach] Alternatively, the reason is because the Beis Havel is not a place of Simcha. [Pardes Rashi; Shivlei Haleket 22; Rokeiach ibid] See Nitei Gavriel ibid footnote 1

Other opinions: Some are accustomed to reciting Hallel on Rosh Chodesh in the Beis Havel. [Minhag Sefarad brought in Kneses Hagedola and Peri Chadash ibid; Kaf Hachaim ibid]

Deceased is a child: See Gesher Hachaim 20:3 that if the child was below 6 years of age, Hallel is to be recited. See however Nitei Gavriel 96 footnote 4 in name of Makor Chaim that it is omitted even in such a case.

Shiva home is not the house of the deceased: See Darkei Chesed p. 171 who writes that if the Shiva home is not the house of the deceased than Hallel is recited, with exception to the Avel. Vetzaruch Iyun as I have not found such a source for this statement in Poskim, and it is also contrary to the simple meaning of Beis Havel!

[3] Shulchan Shlomo 131:4; Poskim in Nitei Gavriel 96:2

[4] Darkei Chesed p. 171

[5] Admur 131:5 in parentheses; Kaf Hachaim 131:61 “So seems to be the main ruling”; See Chikrei Halachos 7:28 that Admur placed this ruling in parentheses due to the dissenting opinions brought next; See Darkei Chesed p. 171 that one is not required to repeat Hallel afterwards

The reason: (As the obligation to recite Hallel applies throughout the day and is not obligated to be said immediately after Shemoneh Esrei. This can be seen from the fact that at times the Sages instituted for it to be said even before the prayer, as explained in 422. It goes without saying that it may be said after the prayer, anytime throughout the day. This applies even for one praying in private on Rosh Chodesh. It was only instituted to be said immediately after the prayers due to “Zerizim Makdimim Lemitzvos”. [It is thus not similar to the saying of Tachanun which is not repeated after leaving the house of the Avel, as Tachanun was instituted to be specifically said after Shemoneh Esrei and hence once it was differed it is no longer said even upon the individuals return home.] Furthermore, [it is not similar to Tachanun as] Tachanun was exempt from being said during its obligatory time due to the mourning of the Avel to which the day is like his holiday. However, Hallel was never exempted from being said and it is simply that it cannot be said in the house of the mourner due to “Loeg Larash”. Therefore, they are required to leave the house and read Hallel just like one who is praying on the road and met a cemetery immediately after Shemoneh Esrei in which case he must move away from the cemetery in order to say Hallel.) [Admur ibid parentheses in original]

Other opinions: Some Poskim rule one is not required to recite Hallel after leaving the Beis Havel. [Implication of M”A 131:10; P”M 131 A”A 10; M”B 131:20; Poskim brought in Kaf Hachaim ibid; Darkei Chesed p. 171]

[6] Noda Beyehuda Tinyana Y.D. 215, brought in Pischeiy Teshuvah 376:2; Kitzur SHU”A 207:6; Nimukei Orach Chaim 131; Gesher Hachaim 20:3-6; Darkei Chesed p. 171; Poskim in Piskeiy Teshuvos ibid footnote 120 and Nitei Gavriel ibid footnote 2; Pnei Baruch 10:28

Room of deceased: If the person passed away in the room that the Minyan is taking place, then it does not help to ask the Aveilim to leave the room, and rather they are to leave to another room. [Poskim in Pnei Baruch 10:28 footnote 62; Piskeiy Teshuvos ibid footnote 123; however see Noda Beyehuda ibid that permits it.]

[7] Divrei Yatziv Y.D. 241; Poskim in Pnei Baruch ibid; Piskeiy Teshuvos ibid

[8] Practically, the Chabad custom should follow the ruling of Admur above that Hallel is completely omitted and the congregants make up its recital after Davening when they return home. The ruling of Admur ibid does not coincide with the ruling of the Noda Beyehuda, being that he states the main reason for omitting Hallel is because the Avel is not in a state of joy, and hence if he leaves Hallel may be said. According to Admur however the reason is because of Loeg Larash, which would prevent it from being said in the Beis Havel even if the Aveilim leave the room; Nevertheless, Rabbi Leibel Groner replied to me regarding the Chabad custom that he has seen both customs performed, and he never inquired from the Rebbe as to what one should do. Rabbi Yosef Simcha Ginsberg replied to me that the custom is like the Noda Beyehuda to have the Avel leave the room and have Hallel recited. So writes also Darkei Chesed ibid

[9] Pischeiy Teshuvah 376:2 in name of Har Karmel

The reason: As he cannot say “Zeh Hayom LaHashem, Nagila Venismicha Bo”

[10] Admur ibid; M”A 131:10 in name of Tanya; implication of Rokeiach; Machazik Bracha 683; Poskim brought in Nitei Gavriel 96 footnote 7

Other opinions: Many Poskim rule Hallel is not recited in Shiva home even on Chanukah. [M”A ibid in name of Maharil and final ruling of M”A to only say after return home; Poskim brought in Nitei Gavriel 96 footnote 9]

[11] The reason: The above law of skipping Hallel in the house of an Avel only applies by Hallel said on Rosh Chodesh being that its obligation is merely due to custom. However, on Chanukah in which Hallel is said as an obligation due to Rabbinical decree, it is recited even in the mourners home, as even the mourner himself is obligated to recite it. [Admur ibid]

[12] Admur ibid; Poskim brought in Nitei Gavriel 96 footnote 7; However, see Darkei Chesed p. 171 that he is not to recite it, Vetzaruch Iyun!

[13] See Chapter 25 Halacha 3F!

[14] Nitei Gavriel 96:12 based on Sevara

[15] P”M 131 A”A 10; M”B 131:20; Kitzur SHU”A 207:7

[16] P”M 131 A”A 10; M”B 131:20; Mishmeres Shalom Hei 37; Kitzur SHU”A 207:7 regarding Beis Avel; Poskim in Kaf Hachaim 131:63 and Nitei Gavriel 96:6 footnote 10

Ruling of Admur: Tzaruch Iyun from Admur 472:5 in name of Chok Yaakov 480:2 who implies Hallel is not recited in the Shiva home even on Yom Tov and Shabbos unless it is a Hallel of Chova [Sukkos/Chanukanah/first days of Pesach]. This implies that on Rosh Chodesh he does not say Hallel even when it falls on Shabbos.

[17] Peri Hadama 1:45; Shalmei Tzibur p. 184; Mamar Mordechai 131:12; Kaf Hachaim 131:62; Poskim brought in Pnei Baruch 10:29; Nitei Gavriel 96:4

[18] Yosef Daas 378

[19] Pischeiy Teshuvah 376:2; Poskim brought in Pnei Baruch 10:30 footnote 67 and Nitei Gavriel 96:7

[20] Daas Kedoshim 376; Piskeiy Teshuvos 131:20; Poskim in Nitei Gavriel 96:9

[21] M”B 131:20; Poskim in Kaf Hachaim 131:63

Ruling of Admur: Tzaruch Iyun from Admur 472:5 in name of Chok Yaakov 480:2 that implies Hallel is not recited in the Shiva home even on Yom Tov and Shabbos unless it is a Hallel of Chova [Sukkos/Chanukanah/first days of Pesach]. This implies that on Rosh Chodesh he does not say Hallel even when it falls on Shabbos.

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