Halachos for Erev Shabbos Kodesh
1) In some places the Talmud refers to the obligation to recite Hallel in general as a rabbinical obligation. (See Talmud Brachos 14a)
In
other places the Talmud refers to the recitation of Hallel on Rosh
Chodesh as a rabbinic obligation, and seemingly considers its recitation
at other times as a biblical obligation. (See Talmud Ta'anis 28b)ch
2)
Indeed, some Rishonim do rule that Hallel on certain days (which we
will enumerate later) is indeed a biblical obligation, either as a
"Halacha L'Moshe Misinai" or as derived from Pesukim as an extension of
the Mitzvah of Simcha on those special days. (See Sefer
Hamitzvos of the Rambam Shoresh 1 quoting the Ba'al Halachos Gedolos.
See also the Ramban in his comments on the Rambam there. See also
Sha'agas Aryeh Siman 69 regarding if the text of the Hallel is also
biblical or just the obligation to recite a praise and thanksgiving to
Hashem)
Other Rishonim rule that the obligation is M'Divrei Kabalah (biblically derived but not quite biblical (See Ra'avad's comments to Rambam Hilchos Chanukah Perek 3:6) while others consider all Hallel recitations as Divrei Sofrim, i.e. rabbinically enacted.
(See Rambam ibid. and Magid Mishne's comments on the Rambam where he
wants to reconcile and differentiate between Hallel said upon being
delivered from a perilous situation and the Hallel recited on holidays.
See also Biur Halacha to Siman 422 Dibur Hamaschil L'Makom Sheta'ah)
Halachos for Shabbos Kodesh
1)
All agree that the recitation of Hallel on Rosh Chodesh is a rabbinical
obligation, and therefore "half" Hallel is recited, i.e. two
paragraphs, "Lo Lanu" and "Ahavti" are omitted to make it clear that it
is only a rabbinic custom and not a real obligation. (Talmud Ta'anis 28b and Shulchan Aruch Siman 422:2. We will discuss this more in detail in the near future.)
The
other days on which Hallel is recited, are the days that the Torah
refers to as "Mo'ed", distinct "time" or "special day" as well as days
on which Melacha is forbidden.
2)
The exceptions are Rosh Hashanah and Yom Kippur, which despite being
referred to by the Torah with the term "Mo'ed" and despite being days
on which Melacha is forbidden, still do not require the recitation of
Hallel.
The
reason for this exception is that they are somber days of judgment when
the heavenly books of life and death are open, and thus Chazal
determined that reciting Hallel, an event requiring a joy-filled heart,
is not appropriate. (Talmud Rosh Hashan 32b)
Halachos for Sunday, First day of Shavuos
1)
On all days of Sukkos, including Chol Hamoed, the entire Hallel is
recited, as each day had a unique Korban in the Bais HaMikdash and thus
is considered an individual holiday.
On
all eight days of Chanukah the entire Hallel is recited, even though it
isn't a "Mo'ed" and is not forbidden to do Melacha, as miracles were
experienced by Klal Yisroel on each of the eight days and thus the
recitation of Hallel was instituted. (See Talmud Eruchin 10b)
2)
Purim, even though it is a day on which we experienced by klal Yisroel,
does not have the obligation to recite Hallel. There are two reasons
given for this, a) Since Klal Yisroel was still subjugated under the
rule of King Achashveirush even after their being saved from death, the
joy was not complete, b) The reading of the Megilah, itself an
expression of thanks and raise to Hashem, is in lieu of the recitation
of Hallel. (See Talmud Megilah 14a)
Halachos for Monday, Second day of Shavuos
1) On the first day [and second day in Chutz L'Aretz] of Pesach the entire Hallel is recited. (Shulchan Aruch Siman 488:1)
On
the last day [or days] of Pesach only "half Hallel" is recited as on
that day we commemorate Krias Yam Suf, the splitting of the Red Sea and
the annihilation of our Egyptian foes, and thus on a day when Hashem's
creations (no matter how evil they were) are being destroyed, Hashem
does not desire Hallel to be recited. (See Mishna Berura Siman 490:7 quoting the Midrash)
2) On the days of Chol Hamoed Pesach we also only say "half" Hallel.
One
reason cited for this is that since the Korban brought on these days
was the same as was brought on the first day of Yom Tov (unlike Chol
Hamoed Sukkos, where each day had a unique Korban) it does not qualify
as a "joyous" day to necessitate a full Hallel recital. (See Talmud Eruchin 10a-b)
Another reason cited by the Mishna Berura (ibid.) is
that since we do not recite the entire Hallel on the last days of
pesach as we explained above, we don't want the days of Chol Hamoed to
seem more respected than the days of Yom Tov and therefore do not
require more than "half" Hallel on Chol Hamoed either.
On Shavuos the entire Hallel is recited
Important Numbers
