How Much Hallel Do We Say Before the Second Cup?
How Much Hallel Do We Say Before the Second Cup?
Part of Pesach · 15:54
Covers why we retell the Exodus story to our children, differences across Haggadah texts, and the symbolism of the egg on the Seder plate.
Audio Transcript
says in the 驻住讜拽, 讜讛讙讚转 诇讘谞讱 讘讬讜诐 讛讛讜讗, you should tell your children that day, 诇讗诪专, saying, 讘注讘讜专 讝讛 注砖讛 讛' 诇讬 讘爪讗转讬 诪诪爪专讬诐, because of this Hashem' did to me, He took me out of Mitzrayim. What does it show? That we have to feel that we ourselves were in Mitzrayim and Hashem' took us out of Mitzrayim. 诇驻讬讻讱, therefore, all this we say in the Haggadah, 诇驻讬讻讱, therefore, 讗谞讞谞讜 讞讬讬讘讬诐 诇讛讜讚讜转 诇讛诇诇 诇砖讘讞, therefore we have to thank, and praise, and and then exalt, 诇驻讗专, to beautify, 诇专讜诪诐, to elevate, 诇讛讚专, to beautify, 诇讘专讱, to bless, 诇注诇讛, to elevate, 讜诇拽诇住, another form of praise. So, we have to do all this 诇诪讬 砖注砖讛 诇讗讘讜转讬谞讜 讜诇谞讜, the one to the one that did to our fathers and to us 讗转 讻诇 讛谞住讬诐 讛讗诇讜, all these miracles, not thinking that He did it to our fathers, He did it to them and to us. 讛讜爪讬讗谞讜, He took us out, 诪注讘讚讜转 诇讞专讜转, from slavery to freedom, 诪讬讙讜谉 诇砖诪讞讛, from, how do you translate 讬讙讜谉? Sorrow, yeah, that's the right word, agony, to 砖诪讞讛, to joy, 讜诪讗讘诇 诇讬讜诐 讟讜讘, from mourning to happiness, a 讬讜诐 讟讜讘, 讜诪讗驻诇讛 诇讗讜专 讙讚讜诇, and from darkness to a great light, 讜诪砖注讘讜讚 诇讙讗讜诇讛, and from 砖注讘讜讚, from being a slave to freedom, 讜谞讗诪专 诇驻谞讬讜 讛诇诇讜-讬讛, and we will say to Hashem', praise Hashem'. This is what we say actually. Then, right after that, this comes right before we drink the second cup, right after we say these words, we say Hallel. We start saying Hallel. Actually, the most of the Hallel we say after the meal. That's how the Seder is. We say after bentshing you say Hallel, but you start saying Hallel here. Now,
how much of Hallel do you say at this point before you drink the second cup? 注讚 讛讬讻谉 讛讜讗 讗讜诪专? How far do you go? 讘讬转 砖诪讗讬 讗讜诪专讬诐, 讘讬转 砖诪讗讬 say, 注讚 讗诐 讛讘谞讬诐 砖诪讞讛, the first only the first paragraph, till the last words where it says the mother of the children was happy. That's the end of the first piece. Now, give me a Siddur, we'll see if it's there. Uh? You say so, yeah. Uh no, 1 second. No no, get 1 second, 1 second. Let me see if are you set there like yeah, let's just see. Okay, so here's 讗诐 讛讘谞讬诐 砖诪讞讛 讛诇诇讜-讬讛, that's according to this opinion. That's as far as we go. That's what 讘讬转 砖诪讗讬 says. 讜讘讬转 讛诇诇 讗讜诪专讬诐, and Beit Hillel say, 注讚 讞诇诪讬砖 诇诪注讬谞讜 诪讬诐, till the second paragraph. Second paragraph ends with these words, 讞诇诪讬砖 诇诪注讬谞讜 诪讬诐. 讜讞讜转诐 讘讙讗讜诇讛, and then, after you say that, you finish off before you take the drink the second cup with a berachah for a redemption. 专讘讬 讟专驻讜谉 讗讜诪专, 专讘讬 讟专驻讜谉 says what do you say? 讗砖专 讙讗诇谞讜, you thank 讛' 讗砖专 讙讗诇谞讜, that redeemed us, 讜讙讗诇 讗转 讗讘讜转讬谞讜, redeemed our parents, 诪诪爪专讬诐. 讜诇讗 讛讬讛 讞讜转诐, this is how far he went and he didn't add say anything more. 讜讗讞专讬诐 讗讜诪专讬诐, and other others say, you add these words. 专讘讬 注拽讬讘讗 讗讜诪专, 专讘讬 注拽讬讘讗 adds, 讻谉 讛' 讗诇讜拽讬谞讜, you continue saying, so too, 讛' 讗诇讜拽讬谞讜 讜讗诇讜拽讬 讗讘讜转讬谞讜, God our God, God of our fathers, 讬讙讬注讬谞讜, make us reach, 诇诪讜注讚讬诐 讜诇专讙诇讬诐 讗讞专讬诐, to the next other 讬诪讬诐 讟讜讘讬诐, 讛讘讗讬诐 诇拽专讗转谞讜 诇砖诇讜诐, which are coming towards us in peace, 砖诪讞讬诐 讘讘谞讬谉 注讬专讱, we should be happy in the building of Your city, 讜砖砖讬诐 讘注讘讜讚转讱, 讘注讘讜讚转讱, we should be happy with Your service, the service in the 讘讬转 讛诪拽讚砖. In other words, we're asking Hashem' to redeem us and build the 讘讬转 讛诪拽讚砖, so we'll have the next 讬讜诐 讟讜讘, we'll be able to bring 拽专讘谞讜转, 讜谞讗讻诇 砖诐, we'll eat there, 诪谉 讛讝讘讞讬诐 讜诪谉 讛驻住讞讬诐, we'll eat there from the 拽专讘谞讜转 and from the 拽专讘谉 驻住讞, 讜讻讜诇讬, etc., everything else we say, 注讚 you finish off, 讘专讜讱 讗转讛 讛' 讙讗诇 讬砖专讗诇. Thank Hashem' that He redeemed the Yidden. Okay. Zagt di
讙诪专讗 vaiter, Not much difference between their Haggadah to ours, just 讘讝诪谉 讛诪拽讚砖. Uh, there's a few more things. No, not in the end. Yeah, they say a lot of things. I'm saying even before. This paragraph here, 讛讗专讬讻讜 砖讗专 讻诇 讛诪注砖讬诐, they say till here. They don't say the last pasuk. It says like this, 讜讬转谞讜 注诇讬谞讜 注讘讜讚讛 拽砖讛, 讻诪讜 砖谞讗诪专, 讜讬注讘讬讚讜 诪爪专讬诐 讗转 讘谞讬 讬砖专讗诇 讘驻专讱. That's it. And here we have another 驻住讜拽, 讜讬诪专专讜 讗转 讞讬讬讛诐, The Rebbe writes that probably what happened that they he wrote 砖谞讗诪专, so when they used to write and wanted to save paper, save ink, so they only anything they could write to save, so they write 砖谞讗诪专 讜讬注讘讬讚讜 and they expected you to to and they wrote etc. 讘驻专讱. So the printer thought that he meant the first 讘驻专讱, but what he meant was the whole thing till this 讘驻专讱. And that's why they they skipped it. And then there are other things also, 诇诪砖诇, here they say it the opposite way. We say 专讘, 讻诪讜 砖谞讗诪专, 专讘讘讛 讻爪诪讞 讛砖讚讛 谞转转讬讱 讞讬讬, 专讘讘讛 讻爪诪讞 讛砖讚讛. Other 谞讜住讞讗讜转 is 讜专讘 讻诪讜 砖谞讗诪专 专讘讘讛 讻爪诪讞 讛砖讚讛. The 专讘 even has a joke here: der Rav, der Rav das, vi shene'emar rabavah, un di rabavah zogt, rabavah tzu der, der emes iz azoy tzu zogn, s'iz a Rav, s'iz a rabavah. 讜专讘, 讜讜讬 砖谞讗诪专 专讘讘讛.
What is the 讝讻专 of the 讞讙讬讙讛 that we have? Is it the egg? The egg. So that's why we should burn it a little bit, well, but we don't, right? No. Why is it the egg? Why the egg? It could be any any little, any fruit, any food. No, no, we don't burn the egg, though. Huh? No, no, we don't singe and burn it, but we should, no? Cuz, I mean, some do. No, the the the 讞讙讬讙讛, the 讞讙讬讙讛 didn't have to be didn't have to be roasted. Yeah. 拽专讘谉 驻住讞 had to be roasted. It was cooked. Right, like a boiled egg. But why an egg? It's an 讗讘诇讜转. Yeah, since we're doing it for 讞讙讬讙讛 and we have no 讘讬转 讛诪拽讚砖, so therefore, what we do is we eat something which reminds us of 讗讘诇讜转 for the 讘讬转 讛诪拽讚砖. Is that why there's salt water, too? Because of sadness? I mean tears? No, no, that's what we do. Salt water is tears. Tears has nothing to do with it. Okay, mir gayen vayter, though. 讗诪专 专讘 讞住讚讗 讗诪专 专讘讬 讬讜讞谞谉, 讞住讚讗 谞诪讬 讗诪专 专讘讬 讬讜讞谞谉, since he mentioned the 驻住讜拽 讛诇诇讜-讬讛, so he's trying to say like this: Rabbi Yochanan said, Rav Chisda said in the name of Rabbi Yochanan: 讛诇诇讜-讬讛, and 讻住-讬讛, and 讬讚讬讚讬讛, 讬讚讬讚讬讛, 讬讚讬讚讬讛, 砖诐 讗讞讚, it's one word. See, 讛诇诇讜-讬讛 you could say is a word meaning praise him, or 讛诇诇讜-讬讛 could mean 讛诇诇讜 讬-讛, it's really two words. Same thing when it says by 注诪诇拽: 讻讬 讬讚 注诇 讻住 讬-讛. So, you could say it's 讻住讬讗, it's one word 讻住讬讗, like 讻讬住讗, chair, or 讻住 讬-讛. Same thing, there's a 驻住讜拽 in 转谞状讱, it says 讬讚讬讚讬讛. So you could say 讬讚讬讚 讬-讛. 讬讚讬讚 讬-讛 means the friend of Hashem. Or you could say it's one word. So Rav Chisda said that 讛诇诇讜-讬讛, and 讻住-讬讛, and 讬讚讬讚讬讛, 讬讚讬讚 讬-讛, they're so really each one is one word, not two words. 讜专讘 讗诪专, Rav said that 讻住-讬讛 and 诪专讞讘-讬讛 is one word, 讗讞讚 讛谉. Where do we say 诪专讞讘-讬讛? 诪谉 讛诪爪专 拽专讗转讬 讬-讛 注谞谞讬 讘诪专讞讘 讬-讛. So the she'elah is, is it word 诪专讞讘讬讛 or 诪专讞讘 讬-讛, just like there's a place 专讞讘讬讛, so that's 专讞讘 讬-讛, you could have 诪专讞讘-讬讛, so you could have as two words, 诪专讞讘 means the wideness of Hashem, or you say 诪专讞讘讬讛. So Rav Rav said that 讻住-讬讛 really is one word and 专讞讘讬讛. 讜专讘讛 讗诪专, Rabbah said, 诪专讞讘讬讛 讘诇讘讚, only 诪专讞讘讬讛. This is what they said. 讗讬讘注讬讗 诇讛讜, another question asked: 诪专讞讘讬讛 诇专讘 讞住讚讗 诪讗讬? See, Rav Chisda mentioned 讛诇诇讜-讬讛, 讻住-讬讛, and 讬讚讬讚讬讛. He didn't mention 诪专讞讘讬讛. What does he hold? Could be he didn't mention it, comes Rav and adds it, and he doesn't argue. Or maybe when he mentioned the three skipping 诪专讞讘讬讛, he meant 讘讚讜拽讗 not, he's arguing. 转讬拽讜, we don't know. 讗讬讘注讬讗 诇讛讜: 讬讚讬讚讬讛 诇专讘 诪讗讬? Well, Rav mentioned 讻住-讬讛 and 诪专讞讘讬讛. He didn't mention 讬讚讬讚讬讛. What's what does he hold by that? 转讗 砖诪注, that we do know. 讚讗诪专 专讘, Rav said clearly, 讬讚讬讚讬讛 谞讞诇拽 诇砖谞讬诐. Says clearly 讬讚讬讚讬讛 is two. 诇驻讬讻讱, 讬讚讬讚 讞讜诇, 讬-讛 拽讜讚砖. If you divide it into two, 讬讚讬讚 is a simple word, means a friend, and 讬-讛 is Hashem's name. This is holy and this is not. 讗讬讘注讬讗 诇讛讜, there was another question asked: 讛诇诇讜-讬讛 诇专讘 诪讗讬? See, Rav said 讻住-讬讛 and 诪专讞讘-讬讛. He didn't mention 讛诇诇讜-讬讛. What does he hold by 讛诇诇讜-讬讛? Is it one word or is it two words? Is it 讛诇诇讜 讬-讛 or 讛诇诇讜-讬讛? If you say it's 讛诇诇讜-讬讛, one word, then you could say the word. You don't have to say like I say, you could say 讛诇诇讜讬讛! But if it means two words, it's 讛诇诇讜 and you can't say the word, it's Hashem's name. 转讗 砖诪注, I will answer you. 讚讗诪专 专讘, Rav said, 讞讝讬谞讗 诇讛讜 诇转讬诇讬诐 讚讘讬 讞讘讬讘讬, I saw the Tehillim of my uncle, his uncle was Rabbi Chiyya, 讚讻转讬讘 讘讛讜, it said there, 讛诇诇讜 讘讞讚 讙讬住讗 讜讬-讛 讘讞讚 讙讬住讗. The word 讛诇诇讜-讬讛 was written in two lines. The end the 讛诇诇讜 finished the end of the line, and the word 讬-讛 was on the next line. Obviously he holds two separate words. 讜驻诇讬讙讗 讚专讘讬 讬讛讜砖注 讘谉 诇讜讬, this goes against, this argues against Rabbi Yehoshua ben Levi. 讚讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬, 专讘讬 讬讛讜砖注 讘谉 诇讜讬 said, 诪讗讬 讛诇诇讜-讬讛? What does 讛诇诇讜-讬讛 mean? 讛诇诇讜讛讜 讘讛诇讜诇讬诐 讛专讘讛. It's 诇砖讜谉 praise him with many praises, so it's one word, it's not Hashem's name. It's another way of saying 诇砖讜谉 专讘讬诐, so he, Rabbi Yehoshua ben Levi holds it's one word. 讜驻诇讬讙讗 讚讚讬讚讬讛 讗讚讬讚讬讛, but he, 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讙讜驻讗, in him himself we find another place where he says differently. Huh? Makes it plural. And he he argues against himself, which means in another place he says differently. 讚讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬, 专讘讬 讬讛讜砖注 讘谉 诇讜讬 said, 讘注砖专讛 诪讗诪专讜转 诪讗诪专讬诐 砖诇 砖讘讞 谞讗诪专 住驻专 转讛讬诇讬诐. Tehillim was said with 10 different expressions of praise. 讘谞讬爪讜讞, it says 诇诪谞爪讞, 讜讘谞讙讬谞讜转, 谞讬讙讜谉, 诪砖讻讬诇, so sometimes it has 诪砖讻讬诇 诇讚讜讚, 讜讘诪讝诪讜专, it says the word 诪讝诪讜专, 讜砖讬专, it says sometimes 砖讬专, 讘讗砖专讬, 讘转讛诇讛, they're all different words of praise, 讘转驻诇讛, there's 诇诪砖诇 转驻诇讛 诇诪砖讛, 转驻诇讛 诇讚讜讚, 讘讛讜讚讗讛, 讛讜讚讗讛, 讜讘讛诇诇讜-讬讛. 讜讛讙讚讜诇 砖讘讻讜诇谉 讛诇诇讜-讬讛. And the greatest of all is 讛诇诇讜-讬讛. Why? 砖讻讜诇诇 砖诐 讜砖讘讞 讘讘转 讗讞转, because here you have the praise and Hashem's name. So here 专讘讬 讬讛讜砖注 讘谉 诇讜讬 himself said that 讬-讛 is Hashem's name, so they're two separate words. And in the other place he says that it means plural, a lot of praises, so there's like a contradiction, the Gemara doesn't answer it. 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇, it was said in the name of 砖诪讜讗诇, 砖讬专讛 砖讘转讜专讛, the 砖讬专讛 of the Torah, which means 讗讝 讬砖讬专, 诪砖讛 讜讬砖专讗诇 讗诪专讜讛 讘砖注讛 砖注诇讜 诪谉 讛讬诐. Moshe and Yidden said it when they came out of the Yam Suf, when they split, Hashem split the sea. When they finished, that's when they said the whole 讗讝 讬砖讬专, and they said the song. 讜讛诇诇 讝讛, 诪讬 讗诪专讜? Who said Hallel? The Hallel that we talk about, in Siddur, that we say Hallel, who said it? That was where did it start? It's not, it's in Tehillim, so if it's in Tehillim, it's from David HaMelech. But where did it originate? Who's the first one that said it? So the Gemara says, 谞讘讬讗讬诐 砖讘讬谞讬讛诐 转讬拽谞讜 诇讛诐 诇讬砖专讗诇, it's the prophets made a takana for 讗讬讚谉, 砖讬讛讜 讗讜诪专讬诐 讗讜转讜 注诇 讙讗讜诇转谉, they should say it whenever we're redeemed, 讜注诇 讻诇 驻专拽 讜驻专拽, on every every time it happens, 讜注诇 讻诇 爪专讛 讜爪专讛 砖诇讗 转讘讗 注诇讬讛诐. And anytime when there's a 爪专讛, 讜讻砖谞讙讗诇讬谉, if there's a tzarah, you have a problem, Yidden have a problem, and then they get saved from it, 讗讜诪专讬诐 讗讜转讜 注诇 讙讗讜诇转谉, you say it for the praise, for the geulah. Wasn't the whole thing between the nashim and the Yidden who said it first, or who followed? Yeah, that's how they said 讗讝 讬砖讬专. That was 讗讝 讬砖讬专, not Hallel. The machloket in Gemara is how to say Hallel, is it similar to 讗讝 讬砖讬专 or not? How they said 讗讝 讬砖讬专. But that's a different You can't decide yourself To say Hallel? Why couldn't they? You can't decide because Yidden were saved from the war, from this, from that. That's why we have to have the chachamim to do it. It says that any Today it doesn't exist. Doesn't exist, so we don't say it. That's where the whole thing of Yom HaAtzmaut comes from. That's what I'm referring to, some are saying Yidden were saved. Yeah, there needs not stam that we could, that anybody could make up. The Rebbe even said once, how could they, he said, 讗驻讬诇讜 讬状讟 讻住诇讜 we don't say The Rebbe says, 讬状讟 讻住诇讜 is even more! Even 讬状讟 讻住诇讜 we don't say Hallel, so how could you say Hallel on that? There's no by us to say Hallel.
讻诇 讛讗讜诪专 讛诇诇 讘讻诇 讬讜诐, if you say Hallel other days, other than when you have to, 讛专讬 讝讛 诪讞专祝 讜诪讙讚祝. You're cursing, 讛专讬 讝讛 诪讞专祝 讜诪讙讚祝, the Gemara says. You could just say the Tehillim, listen to it? You can say Tehillim! Tehillim you can say, but not as, as Hallel. You can't say it as Hallel. Not part of davenen, not brachah and Right, you could say just part of Tehillim, but you can't make it, even without a brachah. I saw I saw Who says Hallel Yom HaAtzmaut? Rav Ovadia Yosef Yeah, we don't, that we don't. Rav Ovadia Yosef paskent, I'm not sure if it was Rav Ovadia Yosef 注诇讬讜 讛砖诇讜诐, 讝讻专 爪讚讬拽 诇讘专讻讛. He asked why they're saying this, because they shouldn't say it, they say that, you know, they left the davenen because of this. I saw a whole whole thing from Rabbi Soloveitchik against saying Hallel on Yom HaAtzmaut. It's a whole book about it. The guy who lives over here on 34th, a whole book about it. Not printed, oh, it came out from the from the, I have I have the 40 pages. Okay, but he says that the Rebbe was more against Yom HaAtzmaut than Rabbi Soloveitchik. Yeah, it's true. 100%, 100%! Said it himself. No, he didn't. The Rebbe is more against Well, let me tell you a story, not Okay, we have to stop now. I'll tell you a story.
When Schulsinger Schulsinger used to be a printer, Schulsinger 讜注诇 讻诇 爪专讛 讜爪专讛 砖诇讗 转讘讗 注诇讬讛诐, 讜讻砖谞讙讗诇讬谉 讗讜诪专讬诐 讗讜转讛 注诇 讙讗讜诇转谉. But what do you think happened? That's the peshat! Oh, so there's two peshatim. Plain peshat is, but a tzarah also has a tefillah. Schulsinger used to print used to be a printer, so the calendars, all the yeshivot used to print calendars by Schulsinger. And everyone put in, you know, like whatever they wanted, each. So they had Yom HaAtzmaut there. Lubavitcher yeshivah told him not to put it in. He was very upset, but he couldn't help it, these are the customers, whatever they did. Heshke Dubrawsky told me, he worked for, for Schlesinger. So they always bothered him, like, \"Lubavitch, how come you don't put in Yom HaAtzmaut in the calendar?\" They got after him. So finally he told, \"You know what? Go ask the Rebbe.\" So he this, that, he brought, he made them a 讬讞讬讚讜转. They went to 讬讞讬讚讜转. He was standing, he told me he was standing outside the 讬讞讬讚讜转 when they went in. When they came out, they were shooken up. So they come out, the first thing they saw him they said to him, \"Lubavitcher Rebbe is even more against it than the Satmarer!\" So, \"What did the Rebbe say?\" So they said over one word, the Rebbe said these words: \"Whoever gives, anybody who gives a hand to Yom HaAtzmaut pushes off Mashiach for 50 years.\" Wow. Yeah, that's, when they came out, they came out. Schlesinger? Schlesinger. Dubrawsky wasn't an einikel? He was not an einikel, he was there when they came out.