HALLELC praise'). — A technical Hebrew liturgi- cal term, applied in Rabbinical literature to certain Psalms and psalm-pieces of praise, which character- istically have as their keynote the expression Hallelujah ('Praise ye Jah'). It is more particu- larly applied to one group of Psalms (113-118) regarded as a liturgical unit (so always in the Synagogue-liturgy).
Pss 113-118 form ' the Hallel ' xttr Mtxr.i, as distinguished from the 'Hallel of Egypt'* (Pss 113-114) and the 'great Hallel' (Snjn SSn) which is usually understood to mean Ps 136. In the Talmud and Midrash, however, the Psalms included in the 'great Hallel' are variously given, viz. : (1) Ps 136, (2) Pss ISS^- 136, and (3) Pss 120-136. The question is discussed in Jerus. Pes. V. 7. See, further, Joel Muller, note to Sophenm xviii. 2 (p. 263). In one passage of the Mishna (Pes. x. 6) the Hallel (Pss 113-118) is designated 'Hallelujah.' For 'half-HaUel' see
1. Origin. — In its present form the Psalm-group (113-118) seems clearly to have been compiled for liturgical purposes at a comparatively late date. The most probable view is that the collection was formed in Maccaba?an times for recitation on the Feast of Hanukka (Dedication), on the eight days of which it is still chanted in the synagogue.
♦ nsn.l nhhr^ Bcr. 66a. See J. Miiller, op. cit. p. 288. In 1 baraitlin (Bab. Shabb. 1186) Pss 146-148 are apparently called 1 'Hallel,'
HALTING
^ suggest the Syrian war, and recovery of and entrance into the Temple. At the same time, the collection embodies other elements. Thus Ps IIS'-^-"-^ seems to be an old song of praise for the Feast of Tabernacles. With this agrees the fact that, according to an old tradition preserved in the Jerusalem Talmud (Sukka iv. 5),* the Hallel was recited on 'eighteen days and one niLfht of t^he year— the eight days of Tabernacles ;" the eight of Z/(( /I uMii; Pentecost (one day); and the first day of Passoier with its (preceding) night.' It is notice- able that Tabernacles and Ildnukkd are placed first in this list ; and it should be remembered that the latter feast seems ori^in- allv to have been regarded as a sort of extension or reduphca- tion of the former 0:f. i Mac V) ; Cheyne (OP p. 33, note n) remarks ; ' that the recitation of the Hallel on these occasions (Dedication and Tabernacles] goes back to Simon can hardly be doubted.' t A curious indication of its liturgical use may perhaps be seen in the fact that the Midrash on the Psalms counts onlv fwe psalms in the Hallel, Ps 113 not being regarded. The LXX and many Hebrew MSS treat the latter psalm as part of Ps 114. The reason assigned in one of the smaller Midrashim is as follows : .„:_.- .. «... o.ii... j^g Psalter of five-fifths; and
2. Jewish lifiiiyieal usage. — As already stated, the Hallel, according to tradition, was regularly recited at the Feasts of Tabernacles, Dedication, Pentecost, and Passover (first day and preceding night), t
On • recite the Hallel, new moons other than the new moon of Tishri (which introduces the solemn penitential period). But this usage was apparently late and unauthorized. This is shown (a) by the omission on these days of two sections of the complete Hallel, viz. : Ps 1151-11 and 1161-11 ; § and (6) that both Rashi and Slaunonides protested against the use of the regular benediction before •half Hallel,' on the ground that its employment on these days was merely a pious custom without authority.
The recitation of the Hallel is preceded and fol- lowed by special blessings.]] Certain parts are also recited with a responsive refrain :
(a) The first four verses of Ps 118 are said by the Reader, the people responding after each : ' O give thanks unto the Lord ; for He is good ; for His mercy endureth for ever.' (b) The last nine verses of the same Psalm are also repeated, in part alter- nately, in part together, by Reader and congregation.
According to the Misluia {Pes. v. 7), which em- bodies old and (there is every reason to believe) trustworthy traditions as to the Temple-ritual, the complete Hallel was recited by the Levites during the slaughter of the Paschal lambs in the Temple- courts. IT The use of Hallel in the Paschal meal at home, when the lamb was eaten, must be carefully distinguished from the above. Here the data are somewhat conflicting.
According to the Mishna (Pes. x. 6 and 7), the Hallel was here recited in two parts, and this is still the custom at the Jewish Paschal meal. The first part (Pss 113-114) immediately follows the Haggada proper (the narrative of redemption) and precedes the drinking of the second cup of wine. It is appropri- ately closed by a special benediction for redemption. The second part (Pss 115-llS, followed by 136 and the ' Blessing of Song') follows after the mixing of the fourth cup, when the banquet and grace after meat have been completed. And this arrangement is attested in the Mishna (ib.). The contents of the first part were, however, a subject in dispute between the schools of Shammai and Hillel, the former concluding it at Ps 113, the latter at Ps 114. 1 he wordin<; of the benediction for redemption was also not fully determmed (ih.). It looks as though the recitation of the Hallel in the home-service were a reminiscence of the Temple-ritual, the family meal being par- taken of between the two parts as a family sacrilice, just as the Passover lamb was sacrificed in tin r. i:,|,;. I .utiL' the singing of the Hallel. The custom, a^ 1 1 ': i~, may quite