Praising Hashem through Hallel
Rabbi Mendy Stern Shlit”a
Praising Hashem through Hallel is a focus of our Tefillos on all of the Shalosh Regalim. However, Pesach is unique in regards to the recitation of Hallel. On the other two Regalim we recite the complete Hallel every single day, even on the intermediate days of Chol HaMoed Sukkos. On Pesach, however, the complete Hallel is reserved for the first day (first two days in Chutz La’aretz). The rest of Pesach, including the last day(s) of Yom Tov, we recite an abbreviated (“half”) Hallel. Why is Pesach different than all the other Yomim Tovim?
The Gemara in Erchin (10b) explains that on Sukkos we say the full Hallel every day because on Sukkos there is a different Korban each day. The unique Korban indicates a unique nature of each day, and we say the full Hallel in recognition of each day’s unique quality. On Pesach we bring the same Korban every day. Once we have begun the Yom Tov with the complete Hallel, half Hallel suffices for the balance.
This approach begs a question about Chanukah. On Chanukah we say the complete Hallel every day even though there is no new Korban. How does this fit with the guideline set out in the Gemara? The answer is that each day of Chanukah is considered unique because each day was a new miracle (Shabbos 23a), and we say full Hallel to thank Hashem for that day’s miracle. On Chol HaMoed Pesach, where no new miracle occurred, we do not complete Hallel since there is nothing new about the day.
The problem is that Sh’vii shel Pesach is the day of the incredible miracle of Krias Yam Suf. This would certainly seem to qualify as a unique miracle which would require full Hallel! Yet we continue to only say half Hallel even on the last day(s) of Pesach. Is the day of the miracle of Krias Yam Suf less significant than each succeeding day of Chanukah?
The well-known answer is expressed by the Bais Yosef (Tur O”Ch, 490), based on the Medrash. Since the Egyptians drowned at the Yam Suf, it is inappropriate for us to say full Hallel, as the pasuk says in Mishlei 24:17, “Do not rejoice in the downfall of your enemy.” (See however Megillah 16a). However, the Maharsha (Berachos 9b) questions this. The Gemara (ibid.) says that Dovid HaMelech only sang a song of praise to Hashem after he saw the downfall of his enemies. Indeed, we see by the splitting of the sea itself that the Jews sang the Shiras Hayam after experiencing those great miracles, even though the Egyptians drowned. If so, our question remains, why do we not say the full Hallel on the last day(s) of Pesach?
Maybe we can suggest an answer based on a deeper understanding of the nature of Yomim Tovim in general, and Pesach specifically.
Jewish holidays are not primarily intended to be commemorative of a historical event. Rather, Yomim Tovim are times which radiate the spiritual aura which is unique to that particular season. Thus, on Rosh Hashana it is easier to accept the yoke of Hashem’s service because that spiritual power emanates on Rosh Hashana. On Yom Kippur there is an aura of repentance and forgiveness. On Sukkos we can tap into true joy in the service of Hashem, and on Shavuos we can more easily recommit ourselves to the acceptance of the Torah and its study.
The aura of Pesach is that of new beginnings. At the time of the Redemption the Jews became a new nation. They started their national persona with a clean slate. So too, each year on Pesach, every Jew has the ability to start anew. No matter what he may have done before, he can start afresh, unencumbered by his previous shortcomings. (This does not preclude the need for Teshuva, but the aura of Pesach enables us to begin anew.)
A new start is an incredible opportunity. At the same time, it carries with it a great responsibility. Having been granted such potential, we need to capitalize upon it fully. The nature of beginnings is that they set the tone for everything that follows, as we see from the gemara in Chagigah 15a, about the great sage Elisha ben Avuya, who turned apostate and left his faith. Tosafos (ibid.) quotes the words of the Jerusalem Talmud that explains how such a tragedy could have come about. In brief, Elisha’s father had ulterior motives when he consecrated his son to spend his life learning Torah, and because the beginning of Elisha’s learning wasn’t pure, it was possible for him to fall so far despite his great Torah knowledge. This shows us the immense power invested in a beginning, and the responsibility to be sure we start off on the right foot.
On Pesach we each have a tremendous opportunity. We can start the new cycle of the year fresh and clear, with the ability to make tremendous strides in our spiritual life. However, to enable us to really grow from that opportunity, we have to work at maximizing our new beginning. We need to put extra effort into our service of Hashem during Pesach, so that the rest of the year can blossom fruitfully from the beautiful seed that we will have planted on Pesach.
Maybe it is for this reason that Chazal didn’t institute the completion of Hallel on the last day of Pesach. Yes, a great new miracle occurred on that day, but ultimately it is no more than the culmination of the Exodus that started with the miracles of the first day of Pesach. In order to drive home the significance of the beginning, Chazal required us to complete Hallel only on the first day, at the beginning of the process of Exodus. The message is that the rest of the miracles flow from the power of the beginning.
Just as the miracle of Krias Yam Suf is viewed as a continuation of the original Exodus, so too our spiritual journey beginning with Pesach will be a continuation of the work and effort that we invest at the outset. Thus, how our Pesach looks will have a significant impact on how our Yom Kippur will look. We should all merit to keep the laws and customs of Pesach in the most uplifting and beautiful way possible, and we should thereby continue to serve Hashem in the most perfect way possible, with the coming of Mashiach. Amen.
