## Mishneh Torah, Scroll of Esther and Hanukkah Chapter 3

###### Mishneh Torah, Scroll of Esther and Hanukkah 3:1
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בְבַיִת שֵׁנִי כְּשֶׁמַּלְכֵי יָוָן גָּזְרוּ גְּזֵרוֹת עַל יִשְׂרָאֵל וּבִטְּלוּ דָּתָם וְלֹא הֵנִיחוּ אוֹתָם לַעֲסֹק בְּתוֹרָה וּבְמִצְוֹת. וּפָשְׁטוּ יָדָם בְּמָמוֹנָם וּבִבְנוֹתֵיהֶם וְנִכְנְסוּ לַהֵיכָל וּפָרְצוּ בּוֹ פְּרָצוֹת וְטִמְּאוּ הַטָּהֳרוֹת. וְצָר לָהֶם לְיִשְׂרָאֵל מְאֹד מִפְּנֵיהֶם וּלְחָצוּם לַחַץ גָּדוֹל עַד שֶׁרִחֵם עֲלֵיהֶם אֱלֹהֵי אֲבוֹתֵינוּ וְהוֹשִׁיעָם מִיָּדָם וְהִצִּילָם וְגָבְרוּ בְּנֵי חַשְׁמוֹנַאי הַכֹּהֲנִים הַגְּדוֹלִים וַהֲרָגוּם וְהוֹשִׁיעוּ יִשְׂרָאֵל מִיָּדָם וְהֶעֱמִידוּ מֶלֶךְ מִן הַכֹּהֲנִים וְחָזְרָה מַלְכוּת לְיִשְׂרָאֵל יֶתֶר עַל מָאתַיִם שָׁנָה עַד הַחֻרְבָּן הַשֵּׁנִי:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
In [the era of] the Second Temple,¹ the Greek kingdom² issued decrees against the Jewish people, [attempting to] nullify their faith³ 2:4 relates that the Greeks would have the Jews "write on the horn of an ox that they have no portion in the God of Israel." and refusing to allow them to observe the Torah and its commandments.⁴, which relates that the Greeks prevented the Jews from observing the Sabbath and performing circumcision. They extended their hands against their property⁵ and deprived the Jewish population of its livelihood. and their daughters;⁶ 23a, states that before a Jewish virgin was married, she was required to have relations with a Greek officer. they entered the Sanctuary, wrought havoc within,⁷ 1:6, 2:3 and *Shekalim* 6:3, which speak of the Greeks breaking open portions of the *Soreg*, a divider on the Temple Mount, and destroying portions of the wall around the Temple Courtyard. and made the sacraments impure.⁸
The Jews suffered great difficulties from them, for they oppressed them greatly until the God of our ancestors had mercy upon them, delivered them from their hand, and saved them.⁹ The sons of the Hasmoneans, the High Priests, overcame [them], slew them, and saved the Jews from their hand.¹⁰
They appointed a king from the priests, and sovereignty returned to Israel for more than 200 years, until the destruction of the Second Temple.¹¹.) Although in *Hilchot Melachim* 1:7-8, the Rambam writes that King David's descendants have an eternal right to the monarchy in Jerusalem, his description here of the Hasmoneans as kings does not have the slightest intimation of criticism; if anything, the contrary is true.
Several laws regarding the nature of kingship are derived from the Hasmonean kings and others, even from the kings of Herod's dynasty, who ruled after them.

footnotes:
¹ The Chanukah miracle took place in the year 3596 (165 BCE). The Greek persecutions began several years beforehand.
² More particularly, the Seleucid kingdom of Syria, whose ruling hierarchy was of Greek origin.
³ Bereshit Rabbah
⁴ See Megillat Antiochus
⁵ In this era, the Greek rulers established gentile cities in Eretz Yisrael
⁶ Rashi, Shabbat
⁷ See Middot
⁸ As we find with regard to the oil for the Menorah, the Greeks did not destroy the oil; they made it impure.Herein, there is a lesson regarding the nature of the conflict between the Greeks and the Jews. The Greeks were not anxious to stamp out Judaism entirely. They were prepared to accept Judaism as one of the cultures of the Mediterranean area, which they would incorporate into an all-encompassing collection of knowledge and values; i.e., the sacraments of Judaism would remain, but they would become impure, tainted by Greek culture.
⁹ By calling attention to the Divine origin of the Jews' victory before mentioning the Hasmoneans, the Rambam emphasizes the miraculous and spiritual nature of the miracle.
¹⁰ The valiant struggle of the Hasmoneans who were able to defeat the most powerful armies of the world with guerilla forces is recounted in many sources.
¹¹ There is a significance to these statements beyond the laws of Chanukah. There are many Rabbinic authorities who are highly critical of the Hasmoneans for assuming the kingship of the Jewish people. (See the Ramban's commentary on the Torah, Parashat Vayichi


###### Mishneh Torah, Scroll of Esther and Hanukkah 3:2
[Mishneh Torah, Scroll of Esther and Hanukkah 3:2](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Scroll%20of%20Esther%20and%20Hanukkah/r/3:2)

וּכְשֶׁגָּבְרוּ יִשְׂרָאֵל עַל אוֹיְבֵיהֶם וְאִבְּדוּם בְּכ"ה בְּחֹדֶשׁ כִּסְלֵו הָיָה וְנִכְנְסוּ לַהֵיכָל וְלֹא מָצְאוּ שֶׁמֶן טָהוֹר בַּמִּקְדָּשׁ אֶלָּא פַּךְ אֶחָד וְלֹא הָיָה בּוֹ לְהַדְלִיק אֶלָּא יוֹם אֶחָד בִּלְבַד וְהִדְלִיקוּ מִמֶּנּוּ נֵרוֹת הַמַּעֲרָכָה שְׁמוֹנָה יָמִים עַד שֶׁכָּתְשׁוּ זֵיתִים וְהוֹצִיאוּ שֶׁמֶן טָהוֹר:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When the Jews overcame their enemies and destroyed them, they entered the Sanctuary; this was on the twenty-fifth of Kislev.¹ They could not find any pure oil in the Sanctuary, with the exception of a single cruse. It contained enough oil to burn for merely one day. They lit the arrangement of candles from it for eight days² 4:7-17). Thus, if the cruse of pure oil had burned out, the Jews could have used impure oil. Why did God perform a miracle when there was no absolute necessity?
Among the explanations for this is that God saw the dedication of the Jewish people as evidenced by their search for pure oil, and, in a greater sense, by their entire struggle against the Greeks. This commitment which extended beyond the limits of their intellect evoked a miracle from God that transcended the limits of nature. until they could crush olives and produce pure oil.³ (see *Hilchot Issurei HaMizbe'ach* 6:1, 7-8-10), when there is no other alternative, inferior oil prepared for the *Menorah* is also acceptable. Seemingly, it would have been possible to produce oil from olives in the Jerusalem vicinity in less than eight days.

footnotes:
¹ Significantly, the wording of the Rambam appears to indicate that the victory of the Hasmoneans took place on the twenty-fifth of Kislev. Rabbenu Nissim and other authorities explain that the victory took place on the twenty-fourth, and it was on the twenty-fifth that the Jews rested from the war and entered the Sanctuary. Indeed, an allusion to this is found in the very name Chanukah, חנוכה, which is broken up into two words, חנו כה, "they camped on the twenty-fifth."
² The commentaries raise the question: Why was the miracle of the cruse of oil necessary? With regard to communal offerings, in which category falls the kindling of the Menorah, we follow the rule that "the requirement for ritual purity is suspended," if it is impossible to bring the offering in purity (Hilchot Bi'at HaMikdash
³ This fact also provokes a question: Why did it take so long to produce pure olive oil? Although there is an obligation to use oil of the finest quality for the Menorah


###### Mishneh Torah, Scroll of Esther and Hanukkah 3:3
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וּמִפְּנֵי זֶה הִתְקִינוּ חֲכָמִים שֶׁבְּאוֹתוֹ הַדּוֹר שֶׁיִּהְיוּ שְׁמוֹנַת הַיָּמִים הָאֵלּוּ שֶׁתְּחִלָּתָן כ"ה בְּכִסְלֵו יְמֵי שִׂמְחָה וְהַלֵּל וּמַדְלִיקִין בָּהֶן הַנֵּרוֹת בָּעֶרֶב עַל פִּתְחֵי הַבָּתִּים בְּכָל לַיְלָה וְלַיְלָה מִשְּׁמוֹנַת הַלֵּילוֹת לְהַרְאוֹת וּלְגַלּוֹת הַנֵּס. וְיָמִים אֵלּוּ הֵן הַנִּקְרָאִין חֲנֻכָּה וְהֵן אֲסוּרִין בְּהֶסְפֵּד וְתַעֲנִית כִּימֵי הַפּוּרִים. וְהַדְלָקַת הַנֵּרוֹת בָּהֶן מִצְוָה מִדִּבְרֵי סוֹפְרִים כִּקְרִיאַת הַמְּגִלָּה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Accordingly, the Sages of that generation¹ 21b states that the celebration of the holiday was ordained in the year following the miracle. ordained that these eight days, which begin from the twenty-fifth of Kislev, should be commemorated² began on the twenty-fifth of Kislev and continued for eight days.
[Note, however, the *Pri Chadash* (*Orach Chayim* 670:1), who explains that, according to the Rambam, the first day of the celebration was instituted in appreciation of the military victories, while the remaining seven came in recognition of the miracle of the *Menorah*.] to be days of happiness³, Chapter 2, "happiness" is associated with feasting. In this context, the *Yam shel Shlomo, Bava Kama* 7:37, explains that according to the Rambam - in contrast to the rulings of the *Tur* and the *Shulchan Aruch* (*Orach Chayim* 670:2) - the festive meals customarily served on Chanukah can be considered to be feasts associated with a mitzvah. and praise [of God].⁴. These two aspects of the celebration of the holiday reflect the different nature of the miracles mentioned in each of the first two halachot (*Likkutei Sichot*, Vol. 10). Candles should be lit in the evening at the entrance to the houses on each and every one of these eight nights to publicize and reveal the miracle.⁵, publicizing the Chanukah miracle.
These days are called Chanukah.⁶ associates Chanukah with *chanukat hamizbe'ach*, the rededication of the altar in the Temple, but there is no mention of this event by the Rambam here. It is forbidden to eulogize and fast on them, as on the days of Purim.⁷ 670:1). Lighting the candles on these days is a Rabbinic mitzvah, like the reading of the Megillah.⁸

footnotes:
¹ Shabbat
² There are many who question why the holiday is celebrated for eight days, since the miracle was only for seven (for there was enough oil for the Menorah to burn for a single day). The Rambam's words seem to allude to a resolution of this difficulty. The miraculous lighting of the Menorah
³ an acknowledgement of God's miracles in a material context in appreciation of the military victories.As the Rambam explains in Hilchot Purim
⁴ A spiritual acknowledgement of God in appreciation of the miracle of the Menorah
⁵ Both factors, the kindling of the Chanukah candles at night - when their light could be seen - and their placement at the entrance to the house - where their light will be projected into the street - emphasize the principle of pirsumei nisa
⁶ According to the Rambam, the choice of this name is somewhat problematic: As mentioned above, there are authorities who associated the name with the expression, חנו כה, "they camped on the twenty-fifth." This certainly does not express the Rambam's view. Megillat Ta'anit
⁷ As mentioned in the commentary on Chapter 2, Halachah 13, the prohibition to eulogize and fast applies only on the days of Chanukah themselves, and not on the preceding or succeeding days.Significantly, unlike Purim, there is no prohibition against work on Chanukah (Shulchan Aruch, Orach Chayim
⁸ This emphasizes the Rambam's perspective that the allusion to the obligation to read the Megillah in the Megillah itself does not change the status of this mitzvah. (See also the commentary on Chapter 1, Halachah 1.)


###### Mishneh Torah, Scroll of Esther and Hanukkah 3:4
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כָּל שֶׁחַיָּב בִּקְרִיאַת הַמְּגִלָּה חַיָּב בְּהַדְלָקַת נֵר חֲנֻכָּה וְהַמַּדְלִיק אוֹתָהּ בַּלַּיְלָה הָרִאשׁוֹן מְבָרֵךְ שָׁלֹשׁ בְּרָכוֹת וְאֵלּוּ הֵן. בָּרוּךְ אַתָּה ה' אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַדְלִיק נֵר שֶׁל חֲנֻכָּה וְשֶׁעָשָׂה נִסִּים לַאֲבוֹתֵינוּ וְכוּ'. וְשֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְכוּ'. וְכָל הָרוֹאֶה אוֹתָהּ וְלֹא בֵּרֵךְ מְבָרֵךְ שְׁתַּיִם. שֶׁעָשָׂה נִסִּים לַאֲבוֹתֵינוּ וְשֶׁהֶחֱיָנוּ. וּבִשְׁאָר הַלֵּילוֹת הַמַּדְלִיק מְבָרֵךְ שְׁתַּיִם וְהָרוֹאֶה מְבָרֵךְ אַחַת שֶׁאֵין מְבָרְכִין שֶׁהֶחֱיָנוּ אֶלָּא בַּלַּיְלָה הָרִאשׁוֹן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Whoever is obligated to read the Megillah is also obligated to kindle the Chanukah lamp.⁴ On the first night, a person lighting [the lamp] recites three blessings. They are:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and has commanded us⁵ to light the Chanukah lamp.
"...who wrought miracles for our ancestors...."⁶
"...who has granted us life, sustained us...."⁷ 11:9).
When a person who did not recite a blessing [on his own Chanukah lamp] sees a lamp,⁸ (*Orach Chayim* 676:3) interprets this as referring to a person who has not lit the Chanukah candles yet, is not intending to light them, and will not have them lit by others in his home. (See Chapter 4, Halachah 11.) Since he will not be fulfilling the mitzvah by himself, he should commemorate the miracle by reciting these blessings on candles lit by others.
Significantly, Rav Kapach's version of the *Mishneh Torah* does not contain the phrase, "who did not recite a blessing." Based on a responsum of the Rambam, he develops a unique interpretation, explaining that one may recite these blessings several times each night if he did not have the intent to light or see additional Chanukah lamps. he should recite the latter two blessings.⁹ On subsequent nights, a person who kindles the lamp should recite two blessings and one who sees a lamp should recite one, for the blessing *Shehecheyanu* is recited only on the first night.¹⁰

footnotes:
⁴ I.e., all adult men and women; similarly, there is an obligation upon parents to train their children in the observance of this mitzvah.Although Chanukah is a mitzvah that is dependent on a specific time, women are obligated, because "they were also included in the miracle." As mentioned in Halachah 1, the Greeks' decrees affected them and they also had a share in the military victory, for the Greek commander was slain by a woman, Yehudit.
⁵ Although the mitzvah of kindling Chanukah lights was ordained by the Sages, it is proper to praise God "who commanded us," as explained in Chapter 1, Halachot 1 and 3.
⁶ This blessing is also recited in commemoration of the Purim miracles (Chapter 1, Halachah 3).
⁷ This blessing is recited whenever one fulfills a mitzvah that is performed only from time to time (Hilchot Berachot
⁸ The Shulchan Aruch
⁹ Since he did not kindle the lamp himself, it is improper for him to praise God for the opportunity to fulfill the mitzvah.
¹⁰ After the fulfillment of this mitzvah on the first night, it is no longer appropriate to recite this blessing.


###### Mishneh Torah, Scroll of Esther and Hanukkah 3:5
[Mishneh Torah, Scroll of Esther and Hanukkah 3:5](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Scroll%20of%20Esther%20and%20Hanukkah/r/3:5)

בְּכָל יוֹם וָיוֹם מִשְּׁמוֹנַת הַיָּמִים אֵלּוּ גּוֹמְרִין אֶת הַהַלֵּל וּמְבָרֵךְ לְפָנָיו אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לִגְמֹר אֶת הַהַלֵּל בֵּין יָחִיד בֵּין צִבּוּר. אַף עַל פִּי שֶׁקְּרִיאַת הַהַלֵּל מִצְוָה מִדִּבְרֵי סוֹפְרִים מְבָרֵךְ עָלָיו אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ כְּדֶרֶךְ שֶׁמְּבָרֵךְ עַל הַמְּגִלָּה וְעַל הָעֵרוּב. שֶׁכָּל וַדַּאי שֶׁל דִּבְרֵיהֶם מְבָרְכִין עָלָיו. אֲבָל דָּבָר שֶׁהוּא מִדִּבְרֵיהֶם וְעִקַּר עֲשִׂיָּתָן לוֹ מִפְּנֵי הַסָּפֵק כְּגוֹן מַעֲשֵׂר דְּמַאי אֵין מְבָרְכִין עָלָיו. וְלָמָּה מְבָרְכִין עַל יוֹם טוֹב שֵׁנִי וְהֵם לֹא תִּקְּנוּהוּ אֶלָּא מִפְּנֵי הַסָּפֵק כְּדֵי שֶׁלֹּא יְזַלְזְלוּ בּוֹ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
On each and every one of these eight days, the entire *Hallel*¹¹ is a selection of celebrant psalms (Psalm 113-118). The Rambam mentions the entire *Hallel* as a contrast to the partial *Hallel* recited on Rosh Chodesh and the latter days of Pesach, which is described in Halachah 7. is recited.¹² in these halachot instead of in the laws of prayer. This emphasizes that *Hallel* is an expression of praise for the miracles associated with the holiday, and, as apparent from the following halachah, an expression of holiday joy rather than a requirement of prayer. Before [its recitation], one should recite the blessing "...who has sanctified us with His commandments and commanded us to complete the *Hallel*." This applies whether the recitation is individual or communal.¹³, there are differences between an individual recitation and a communal recitation, as explained in Halachah 7. No such differences apply with regard to the full *Hallel*, and there is an obligation incumbent on each individual to recite these psalms with a blessing.
Even though the reading of the *Hallel* is a mitzvah ordained by the Sages, one may recite the blessing [stating] "who sanctified us with His commandments and commanded us," as one recites a blessing for the reading of the Megillah¹⁴ and for the erection of an *eruv*.¹⁵ refers to three different practices: the convention established to allow one to carry in a closed courtyard on the Sabbath, the convention established to allow one to cook for the Sabbath on a festival that falls on Friday, and the convention allowing one to extend the limits one is allowed to walk on the Sabbath. (See *Hilchot Eruvin*.)
One might ask why the Rambam mentions the reading of the Megillah and the *eruv*, but not the kindling of the Chanukah lights mentioned in the previous halachah. Similarly, one may ask why this issue was not discussed with regard to the recitation of the blessing over the Chanukah lights. A blessing should be recited for every definite obligation established by our Sages.¹⁶
In contrast, if an obligation was established by the Sages because of a doubt - e.g., tithing *d'mai*,¹⁷ refers to produce belonging to unlearned individuals whom the Sages suspected of refraining from separating the tithes required by our Sages. They required that the tithes be separated by anyone who acquired such produce. (See *Hilchot Ma'aser*, Chapter 9.) - a blessing is not recited.¹⁸ 23a. The Ra'avad offers a different interpretation of the passage, which would require the recitation of a blessing for a Rabbinic mitzvah even if it was ordained only because of a doubt. Nevertheless, the Rambam's view is accepted by most authorities. [This principle invites a question:] Why is a blessing recited over the second day of a festival; its observance was ordained only because of doubt?¹⁹, Chapter 5. Originally, when the calendar was determined according to the testimony of witnesses who saw the new moon, the inhabitants of the far-removed areas were in doubt regarding when the festivals should be observed. Hence, they began to observe two days. This practice was perpetuated even in the present age, despite the fact that we follow a fixed calendar. [This was ordained] lest it be treated with disdain.²⁰

footnotes:
¹¹ Hallel
¹² Significantly, the Rambam describes the laws of Hallel
¹³ With regard to the partial Hallel
¹⁴ As mentioned in the commentary on the previous halachah, the difficulty is that the blessing implies that the mitzvah was given to us by God, and yet these mitzvot were ordained by the Sages. This difficulty is resolved by explaining that the Torah commands us to adhere to the rulings of the Sages. Therefore, by observing the Sages' command, we are fulfilling God's will. (See Chapter 1, Halachot 1 and 3.)
¹⁵ The term eruv
¹⁶ In addition to these four mitzvot, the mitzvot instituted by the Rabbis over which blessings are recited include the washing of hands before prayer and meals, and the lighting of candles before Sabbaths and festivals.
¹⁷ D'mai
¹⁸ The Rambam's statement is based on his interpretation of Shabbat
¹⁹ See Hilchot Kiddush HaChodesh
²⁰ The Sages felt that were the blessing not to be recited, the people would not regard these days as festivals.


###### Mishneh Torah, Scroll of Esther and Hanukkah 3:6
[Mishneh Torah, Scroll of Esther and Hanukkah 3:6](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Scroll%20of%20Esther%20and%20Hanukkah/r/3:6)

וְלֹא הַלֵּל שֶׁל חֲנֻכָּה בִּלְבַד הוּא שֶׁמִּדִּבְרֵי סוֹפְרִים אֶלָּא קְרִיאַת הַהַלֵּל לְעוֹלָם מִדִּבְרֵי סוֹפְרִים בְּכָל הַיָּמִים שֶׁגּוֹמְרִין בָּהֶן אֶת הַהַלֵּל. וּשְׁמוֹנָה עָשָׂר יוֹם בַּשָּׁנָה מִצְוָה לִגְמֹר בָּהֶן אֶת הַהַלֵּל. וְאִלּוּ הֵן. שְׁמוֹנַת יְמֵי הֶחָג. וּשְׁמוֹנַת יְמֵי חֲנֻכָּה. וְרִאשׁוֹן שֶׁל פֶּסַח וְיוֹם עֲצֶרֶת. אֲבָל רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים אֵין בָּהֶן הַלֵּל לְפִי שֶׁהֵן יְמֵי תְּשׁוּבָה וְיִרְאָה וָפַחַד לֹא יְמֵי שִׂמְחָה יְתֵרָה. וְלֹא תִּקְּנוּ הַלֵּל בְּפוּרִים שֶׁקְּרִיאַת הַמְּגִלָּה הִיא הַהַלֵּל:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
It is not the recitation of *Hallel* on Chanukah alone that is a Rabbinic ordinance,¹ on those days is Rabbinic in origin, while the recitation of *Hallel* on the festivals has its source in the Torah itself. This is not the case. but rather, at all times² 95b, *Arachin* 10b) consider Isaiah 30:29, "This song shall be to you as the night of the sanctification of the festivals" to be a reference to the recitation of *Hallel*. Because of this association with a Biblical verse, he considers the obligation to recite *Hallel* as different in status from other Rabbinic commandments. Indeed, the *Halachot Gedolot* considers this obligation to be one of the 613 mitzvot. This runs contrary to the position the Rambam mentions in *Sefer HaMitzvot* (General Principle 1), where he states that even those mitzvot ordained by the prophets are considered to be Rabbinic commandments.
The *Maggid Mishneh* explains that the verse in Isaiah reflects a command to recite *Hallel* in appreciation whenever God redeems us from difficulties. (For this reason, it is customary in certain communities to recite *Hallel* on the anniversary of a miraculous deliverance.) The custom of reciting *Hallel* on festivals, however, was established afterwards. - i.e., on all the days that the complete *Hallel* is recited, [the obligation to do so] is a Rabbinic ordinance.
There are eighteen days during the year when it is a mitzvah to recite the entire *Hallel*.³. There are three more days in the diaspora, as mentioned in the following halachah. They are: the eight days of Sukkot, the eight days of Chanukah, the first day of Pesach,⁴ sacrifice is offered each day, on Pesach the same *musaf* sacrifice is offered every day throughout the holiday. Therefore, the entire *Hallel* is recited on the first day alone (*Arachin* 10b).
(Note also *Megillah* 10b, which states in connection to the splitting of the Red Sea, the major miracle associate with the later days of Pesach, "My creations are drowning in the sea and you desire to say *Hallel*!") and the holiday of Shavuot. *Hallel* is not recited on Rosh HaShanah and Yom Kippur, since they are days of repentance, awe, and fear, and are not days of extra⁵ celebration.⁶ 10b relates:The ministering angels enquired before the Holy One, blessed be He: "Master of the world: Why do the Jews not recite songs [of praise] before You on Rosh HaShanah and Yom Kippur?"
He told them: "Is it proper that the King should sit on the throne of judgment with the book of life and the book of death open before Him and the Jews should recite songs [of praise]?"See also the Rambam's Commentary on the Mishnah (*Rosh HaShanah* 4:7). The [Sages] did not ordain the recitation of *Hallel* on Purim, because the reading of the Megillah [serves the purpose of *Hallel*].⁷ states that a person who cannot hear the reading of the Megillah should recite *Hallel* on Purim.

footnotes:
¹ Since Chanukah is a Rabbinic holiday, one might think that the recitation of Hallel
² i.e., on all the days that the complete Hallel is recited, [the obligation to do so] is a Rabbinic ordinance. - The Ra'avad notes that the Sages (see Pesachim
³ in Eretz Yisrael
⁴ In contrast to the holiday of Sukkot, when a different musaf
⁵ Rosh HaShanah is a day of happiness. Thus, Nechemiah 8:10, "Eat sumptuous foods and drink sweet beverages... for the happiness of God is your strength," is interpreted as a reference to Rosh HaShanah. Nevertheless, it is not a day of "extra celebration."
⁶ Arachin
⁷ On this basis, the Meiri


###### Mishneh Torah, Scroll of Esther and Hanukkah 3:7
[Mishneh Torah, Scroll of Esther and Hanukkah 3:7](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Scroll%20of%20Esther%20and%20Hanukkah/r/3:7)

מְקוֹמוֹת שֶׁעוֹשִׂין יוֹם טוֹב שְׁנֵי יָמִים גּוֹמְרִין אֶת הַהַלֵּל עֶשְׂרִים וְאֶחָד יוֹם. תִּשְׁעָה יְמֵי הֶחָג. וּשְׁמוֹנָה יְמֵי חֲנֻכָּה. וּשְׁנֵי יָמִים שֶׁל פֶּסַח. וּשְׁנֵי יָמִים שֶׁל עֲצֶרֶת. אֲבָל בְּרָאשֵׁי חֳדָשִׁים קְרִיאַת הַהַלֵּל מִנְהָג וְאֵינוֹ מִצְוָה. וּמִנְהָג זֶה בְּצִבּוּר לְפִיכָךְ קוֹרְאִין בְּדִלּוּג. וְאֵין מְבָרְכִין עָלָיו שֶׁאֵין מְבָרְכִין עַל הַמִּנְהָג. וְיָחִיד לֹא יִקְרָא כְּלָל. וְאִם הִתְחִיל יַשְׁלִים וְיִקְרָא בְּדִלּוּג כְּדֶרֶךְ שֶׁקּוֹרְאִין הַצִּבּוּר. וְכֵן בִּשְׁאָר יְמֵי הַפֶּסַח קוֹרְאִין בְּדִלּוּג כְּרָאשֵׁי חֳדָשִׁים:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
In places where the festivals are celebrated for two days, *Hallel* is recited on 21 days: On the nine days of Sukkot, the eight days of Chanukah, the [first] two days of Pesach, and the two days of Shavuot.²¹ is recited on both days.
[In contrast,] the recitation of *Hallel* on Rosh Chodesh is a custom and not a mitzvah.²² 10b relates that although Rosh Chodesh is called *mo'ed* (a festival), since there is no prohibition against performing work, there is no obligation to recite *Hallel*.
The recitation of *Hallel* on Rosh Chodesh is also dealt with in *Ta'anit* 28b. That passage relates:
Rav arrived in Babylon. He saw that they recited *Hallel* on Rosh Chodesh and thought of stopping them. When, however, he saw that they skipped portions, he [allowed them to continue,] saying, "They are perpetuating a custom practiced by their ancestors."
Rav studied in *Eretz Yisrael* at the time of the composition of the Mishnah and returned to Babylon shortly thereafter. We can thus conclude from this passage that at that time, it was not customary in *Eretz Yisrael* to read *Hallel* on Rosh Chodesh, and that it was not until the center of Rabbinic authority shifted to Babylon that this custom became uniformly accepted throughout the Jewish people. It is observed [only] communally. [To emphasize that it is a custom,] passages are skipped when it is read. A blessing should not be recited over [this reading], since a blessing is not recited over a custom.²³ 11:16, based on *Sukkah* 44b, which states that a blessing is not recited over the striking of the willows on Hoshana Rabbah, because it is a custom.
Some authorities object, however, explaining that the custom of striking the willows differs from the recitation of the *Hallel*. In the latter instance, since the *Hallel* is a lengthy prayer - in contrast to the performance of a simple action - it is proper to recite a blessing (*Tosafot, Ta'anit* 28b). Others differentiate between the communal recitation (see the following note) of the *Hallel*, where a blessing is required, and the recitation of these psalms by an individual, when it is not (Rabbenu Yonah, *Maggid Mishneh*).
The *Shulchan Aruch* (*Orach Chayim* 422:2) quotes Rabbenu Yonah's view and that of the Rambam, stating that it is customary in *Eretz Yisrael* to follow the Rambam's ruling. In his gloss, the Ramah quotes *Tosafot's* view, stating that this is the Ashkenazic custom.
A person [praying] alone should not recite [the *Hallel*] at all [on Rosh Chodesh].²⁴ 28b states:
There are eighteen days each year when an individual recites *Hallel*.... [With regard to Rosh Chodesh,] an individual does not begin. If he begins, he should complete it.
The halachic authorities differ in their interpretation of this passage: The Rambam interprets "does not" as "should not" - i.e., these prayers should be recited only communally and not by an individual. The Ashkenazim (Rashi and *Tosafot*) interpret "does not" as "need not" - i.e., the custom is an obligation on the community, which may be accepted by an individual if he desires.
In this instance, the *Shulchan Aruch* (*loc. cit.*) does not accept the Rambam's ruling, and states that a person praying alone should recite the *Hallel*. If, however, he began its recitation, he should complete it, skipping the passages the community would skip as he reads it.
Similarly, on the other days of Pesach, [the *Hallel*] is read while skipping passages.²⁵ throughout the Pesach holiday. Nevertheless, he agrees that passages should be skipped in its recitation.

footnotes:
²¹ In order to emphasize that there is no difference between the first day of each holiday and the second, Hallel
²² Arachin
²³ The Rambam is reiterating a principle he stated in Hilchot Berachot
²⁴ Ta'anit
²⁵ Although most halachic authorities equate the latter days of Pesach with Rosh Chodesh totally, the Ramban differs and explains that there is a binding obligation on every individual to recite Hallel


###### Mishneh Torah, Scroll of Esther and Hanukkah 3:8
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כֵּיצַד מְדַלְּגִין. מַתְחִילִין מִתְּחִלַּת הַהַלֵּל עַד (תהילים קיד ח) "חַלָּמִישׁ לְמַעְיְנוֹ מָיִם" וּמְדַלֵּג וְאוֹמֵר (תהילים קטו יב) "ה' זְכָרָנוּ יְבָרֵךְ" כוּ' עַד (תהילים קטו יח) "הַלְלוּיָהּ" וּמְדַלֵּג וְאוֹמֵר (תהילים קטז יב) "מָה אָשִׁיב לַה'" עַד (תהילים קטז יט) "הַלְלוּיָהּ" וּמְדַלֵּג וְאוֹמֵר (תהילים קיח ה) "מִן הַמֵּצַר קָרָאתִי יָהּ" עַד סוֹף הַהַלֵּל. זֶה הוּא הַמִּנְהָג הַפָּשׁוּט. וְיֵשׁ מְדַלְּגִין דִּלּוּג אַחֵר:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
And how should one skip?¹ on Rosh Chodesh and the latter days of Pesach? One recites from the beginning of the *Hallel*² until the phrase *chalamish lema'y'no mayim*.³ One then skips and [begins] reciting *A-donai z'charanu y'varech*,⁴ [continuing] until *Halleluyah*.⁵ One then skips and [begins] reciting *Mah ashiv lA-donai*,⁶ [continuing] until *Halleluyah*.⁷ Afterwards, one skips and [begins] reciting *Min hametzar karati Yah*,⁸ [continuing] until the conclusion of the *Hallel*.⁹
This is the common custom.¹⁰ mentions that this is the custom which was followed in his community. Rav Kapach notes that there are some communities in Yemen that still follow this custom. Others skip [passages] according to a different pattern.¹¹ 28b. This resembles the pattern mentioned by the Rambam with one difference. Only the first two portions that the Rambam suggests skipping are skipped. From that point onward, the *Hallel* is recited until its conclusion. (See also *Eliyahu Rabba* 422.)

footnotes:
¹ when reciting Hallel
² Psalm 113
³ The conclusion of Psalm 114.
⁴ Psalm 115:12
⁵ The conclusion of that psalm.
⁶ Psalm 116:12
⁷ The conclusion of that psalm.
⁸ Psalm 118:5.
⁹ i.e., the conclusion of that psalm.
¹⁰ The Maggid Mishneh
¹¹ Today, the popular custom in both Sephardic and Ashkenazic communities is to follow the pattern mentioned by Rashi, Ta'anit


###### Mishneh Torah, Scroll of Esther and Hanukkah 3:9
[Mishneh Torah, Scroll of Esther and Hanukkah 3:9](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Scroll%20of%20Esther%20and%20Hanukkah/r/3:9)

כָּל הַיּוֹם כָּשֵׁר לִקְרִיאַת הַהַלֵּל. וְהַקּוֹרֵא אֶת הַהַלֵּל לְמַפְרֵעַ לֹא יָצָא. קָרָא וְשָׁהָה וְחָזַר וְקָרָא אַף עַל פִּי שֶׁשָּׁהָה כְּדֵי לִגְמֹר אֶת כֻּלּוֹ יָצָא. יָמִים שֶׁגּוֹמְרִין בָּהֶן אֶת הַהַלֵּל יֵשׁ לוֹ לְהַפְסִיק בֵּין פֶּרֶק לְפֶרֶק אֲבָל בְּאֶמְצַע הַפֶּרֶק לֹא יַפְסִיק. וְיָמִים שֶׁקּוֹרְאִין בָּהֶן בְּדִלּוּג אֲפִלּוּ בְּאֶמְצַע הַפֶּרֶק פּוֹסֵק:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
It is appropriate to recite *Hallel* throughout the entire day.¹ is recited directly after the morning service, it is not an integral part of the prayer service and may be recited at other times. See *Megillah* 20b, which derives an allusion to this concept from the exegesis of Psalms 118:24: "This is the day which God wrought; let us rejoice and exult in it." Our "rejoicing and exultation," the recitation of *Hallel*, may be carried out throughout the entire day. A person who reads *Hallel* in improper sequence does not fulfill his obligation.² 17a,b equates the reading of *Hallel* with the reading of the Megillah in this respect. (See Chapter 2, Halachah 1.)
Note the *Mishnah Berurah* 422:26, which explains that there are authorities who rule that proper sequence is required only within a particular psalm. The order of the psalms themselves, however, may be altered. This view, however, is not accepted by most authorities, and the prevailing practice is to follow their ruling.
See also *Hilchot Kri'at Shema* 2:11, where the Rambam states that it is not absolutely necessary to read the different passages of the *Shema* in order. On the other hand, there the Rambam explains his decision, stating that the passages of the *Shema* are not found in this order in the Torah. In contrast, the psalms of *Hallel* are recited in the order they are found in the Bible. If a person reads and pauses, reads and pauses, even if he pauses for a time long enough to complete the entire [*Hallel*], he fulfills his obligation.³ 34b, we can conclude that the laws that apply to the reading of the Megillah also apply to the reading of *Hallel*. (See Chapter 2, Halachah 2.)
As mentioned in the commentary on that halachah, the Ramah (*Orach Chayim* 65:1) rules that should a person be forced to refrain from completing the *Shema* because the place in which he is located contains filth, he does not fulfill his obligation if he waited the amount of time required to recite the *Shema* in its entirety. The commentaries question if this law applies with regard to the recitation of *Hallel* as well. (See *Mishnah Berurah* 422:25.)
On the days when the entire *Hallel* is recited,⁴ has the strength of a Rabbinic commandment. Hence, the laws governing it are more severe. one may make an interruption between chapters.⁵ analogous to the recitation of the *Shema* (see *Hilchot Kri'at Shema* 2:15-16) and appears to allow all interruptions (*Maggid Mishneh*). The *Lechem Mishneh*, however, is more restrictive and allows interruptions only when there is a need.
In their analysis of *Berachot* 14a (the source for this halachah), Rabbenu Asher and other commentaries differ and compare the recitation of *Hallel* to the recitation of the *Shema*. Thus, one may greet an honored person between the chapters and may respond to a greeting from anyone at that time. The *Shulchan Aruch* (*Orach Chayim* 488:1) follows this ruling. Within a [single] chapter, however, one may not make an interruption.⁶ (*loc. cit.*), following the principles mentioned above, states that a person may interrupt his recitation to greet his father or his teacher, or to respond to greetings from an honored person. On the days when *Hallel* is read while skipping portions,⁷ explains that the Rambam's ruling depends on his previous decision that a blessing should not be recited on these days. Making an interruption is significant when a blessing is recited. When a blessing is not recited, what does it matter whether one makes an interruption or not?
Although this explanation may be acceptable according to the Rambam's view, according to the *Shulchan Aruch's* ruling mentioned below, a different rationale must be applied. (See *Be'ur Halachah* 422.) one may make an interruption⁸ even within a chapter.⁹ (*Orach Chayim* 422:4) differs and states that while the rules for making interruptions are more lenient on these days, one may not make an interruption for a matter that has no importance whatsoever. One may, however, greet a person one must honor and respond to greetings given by anyone.

footnotes:
¹ Although Hallel
² Megillah
³ From Rosh HaShanah
⁴ the recitation of the Hallel
⁵ Seemingly, the Rambam does not consider the recitation of Hallel
⁶ Here, the Shulchan Aruch
⁷ The Eliyahu Rabba
⁸ as above, any type of interruption
⁹ The Shulchan Aruch


###### Mishneh Torah, Scroll of Esther and Hanukkah 3:10
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כָּל יוֹם שֶׁגּוֹמְרִין בּוֹ אֶת הַהַלֵּל מְבָרֵךְ לְפָנָיו. וּמָקוֹם שֶׁנָּהֲגוּ לְבָרֵךְ אַחֲרָיו מְבָרֵךְ. כֵּיצַד מְבָרֵךְ. יְהַלְלוּךָ ה' אֱלֹהֵינוּ כָּל מַעֲשֶׂיךָ וְצַדִּיקִים וַחֲסִידִים עוֹשֵׂי רְצוֹנֶךָ וְכָל עַמְּךָ בֵּית יִשְׂרָאֵל בְּרִנָּה יוֹדוּ לְשִׁמְךָ כִּי אַתָּה ה' לְךָ טוֹב לְהוֹדוֹת וְנָעִים לְשִׁמְךָ לְזַמֵּר וּמֵעוֹלָם וְעַד עוֹלָם אַתָּה הָאֵל בָּרוּךְ אַתָּה ה' הַמֶּלֶךְ הַמְהֻלָּל הַמְשֻׁבָּח הַמְפֹאָר חַי וְקַיָּם תָּמִיד יִמְלוֹךְ לְעוֹלָם וָעֶד:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
On all the days when the complete *Hallel* is recited,²⁶ is recited, the blessing should conclude *ligmor et haHallel*, "to conclude the *Hallel*." It is, however, Ashkenazic custom to conclude the blessing *likro et haHallel* at all times, even when the entire *Hallel* is recited (Ramah, *Orach Chayim* 488:1). a blessing should be recited before *Hallel*.²⁷ is recited with skipped passages. On those days, no blessing is recited according to the Rambam, as stated in Halachah 7. In places where it is customary to recite a blessing afterwards, a blessing should be recited [on these days].²⁸ 3:11. In the present day, however, it is a universally accepted custom to recite this blessing.
What blessing is recited?
God our Lord, all Your works will praise You, and the righteous and Your pious ones, who carry out Your will, and Your nation, the House of Israel, will joyously praise Your name. For it is good to praise You, O God, and it is is pleasant to sing to Your name. From the [spiritual] worlds to the [physical] world, You are the Almighty. Blessed are You, God, the King who is extolled and praised, who is glorified, living and enduring. May He reign at all times and for eternity.²⁹ and the popularly printed text.

footnotes:
²⁶ There is a difference of opinion regarding the conclusion of this blessing. Many authorities state that on the days when the entire Hallel
²⁷ The Rambam's statement emphasizes the contrast between these days when a blessing is recited and the days when the Hallel
²⁸ The Rambam mentions that the matter is dependent on custom, quoting Sukkah
²⁹ There are slight differences between the text of the blessing quoted by the Rambam and that recited in Ashkenazic communities today. Rav Kapach also mentions slight differences between the authoritative Yemenite manuscripts of the Mishneh Torah


###### Mishneh Torah, Scroll of Esther and Hanukkah 3:11
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יֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לִכְפּל מֵ (תהילים קיח כא) "אוֹדְךָ כִּי עֲנִיתָנִי" עַד סוֹף הַהַלֵּל כּוֹפְלִין כָּל דָּבָר וְדָבָר שְׁתֵּי פְּעָמִים. וּמָקוֹם שֶׁנָּהֲגוּ לִכְפּל יִכְפּל וּמָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לִכְפּל אֵין כּוֹפְלִין:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
There are places which follow the custom of repeating³⁰ and the congregation recite these verses twice. Rav Kapach interprets this as meaning that the verses are repeated by the congregation after the reader. each verse from *od'cha ki anitani* (Psalms 118:21 until the conclusion of the *Hallel*.³¹ 38a) explains the rationale for the custom of repeating these verses as follows: The previous verses are repetitive in nature - e.g., "It is better to rely on God than to trust in men; It is better to rely on God than to trust in nobles"; or "The right hand of God performs deeds of valor, the right hand of God is exalted." In contrast, each of the verses from *od'cha* onward is an independent concept that is not repeated. Each verse is read a second time. In places where this repetition is customary, the verses should be repeated. In places where it it is customary not to repeat, they should not be repeated.³², it appears that there were still variant customs in different communities. (See *Orach Chayim* 422:3.) Our present custom is to repeat these verses.

footnotes:
³⁰ According to our present custom, this means that both the chazan
³¹ Rashi (Sukkah
³² In the era of the Shulchan Aruch


###### Mishneh Torah, Scroll of Esther and Hanukkah 3:12
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מִנְהַג קְרִיאַת הַהַלֵּל בִּימֵי חֲכָמִים הָרִאשׁוֹנִים כָּךְ הָיָה. אַחַר שֶׁמְּבָרֵךְ הַגָּדוֹל שֶׁמַּקְרֵא אֶת הַהַלֵּל מַתְחִיל וְאוֹמֵר הַלְלוּיָהּ וְכָל הָעָם עוֹנִין הַלְלוּיָהּ וְחוֹזֵר וְאוֹמֵר הַלְלוּ עַבְדֵי ה' וְכָל הָעָם עוֹנִין הַלְלוּיָהּ וְחוֹזֵר וְאוֹמֵר הַלְלוּ אֶת שֵׁם ה' וְכָל הָעָם עוֹנִין הַלְלוּיָהּ וְחוֹזֵר וְאוֹמֵר יְהִי שֵׁם ה' מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם וְכָל הָעָם עוֹנִין הַלְלוּיָהּ וְכֵן עַל כָּל דָּבָר. עַד שֶׁנִּמְצְאוּ עוֹנִין בְּכָל הַהַלֵּל הַלְלוּיָהּ מֵאָה וְשָׁלֹשׁ וְעֶשְׂרִים פְּעָמִים סִימָן לָהֶם שְׁנוֹתָיו שֶׁל אַהֲרֹן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
This is the custom according to which *Hallel* was recited in the days of the early Sages:³³ 38b, 39a. After reciting the blessing, an adult³⁴ begins reciting the *Hallel* and says, *Halleluyah*. All the people respond *Halleluyah*.
He then reads, *Hallelu avdei A-donai*, and all the people respond, *Halleluyah*.³⁵ after each bar, Rashi (*Sukkah* 38b) cites *Sotah* 30b's description of the manner in which the Jews responded to Moses' recitation of the song of celebration after crossing the Red Sea. He then reads, *Hallelu et shem A-donai*³⁶ contains at least two bars. The reader reads each bar out loud, and the people respond after him *Halleluyah*. The *Shulchan Aruch* (*Orach Chayim* 422:3) mentions that there are communities that follow these practices. In the present age, these customs are no longer followed in all Ashkenazic and most Sephardic communities. and all the people respond, *Halleluyah*. He then reads, *Yehi shem A-donai mevorach me'atah v'ad olam*, and all the people respond, *Halleluyah*.
Similarly, after every bar [of the *Hallel*, the people respond *Halleluyah*]. Thus, they respond *Halleluyah* 123 times throughout the entire *Hallel*; a sign to remember this: the years of Aaron's life.³⁷ 16:1 and *Soferim*, Chapter 16.

footnotes:
³³ The Rambam's rulings in this and the following halachot are based on Sukkah
³⁴ In contrast to a minor, as mentioned in Halachah 14.
³⁵ With regard to the practice of the people responding Halleluyah
³⁶ I.e., each verse of the Hallel
³⁷ See the Jerusalem Talmud, Shabbat


###### Mishneh Torah, Scroll of Esther and Hanukkah 3:13
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וְכֵן כְּשֶׁהַקּוֹרֵא מַגִּיעַ לְרֹאשׁ כָּל פֶּרֶק וּפֶרֶק הֵן חוֹזְרִין וְאוֹמְרִין מַה שֶּׁאָמַר. כֵּיצַד. כְּשֶׁהוּא אוֹמֵר בְּצֵאת יִשְׂרָאֵל מִמִּצְרַיִם כָּל הָעָם חוֹזְרִין וְאוֹמְרִין בְּצֵאת יִשְׂרָאֵל מִמִּצְרָיִם. וְהַקּוֹרֵא אוֹמֵר בֵּית יַעֲקֹב מֵעַם לֹעֵז וְכָל הָעָם עוֹנִין הַלְלוּיָהּ עַד שֶׁיֹּאמַר אָהַבְתִּי כִּי יִשְׁמַע ה' אֶת קוֹלִי תַּחֲנוּנָי וְכָל הָעָם חוֹזְרִין וְאוֹמְרִין אָהַבְתִּי כִּי יִשְׁמַע ה' וְכוּ'. וְכֵן כְּשֶׁיֹּאמַר הַקּוֹרֵא הַלְלוּ אֶת ה' כָּל גּוֹיִם כָּל הָעָם חוֹזְרִין וְאוֹמְרִין הַלְלוּ אֶת ה' כָּל גּוֹיִם:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[It is] also [customary that] when the reader reaches the beginning of each and every chapter, the people repeat the line he recited. What is implied? When he recites the line *B'tzeit Yisrael miMitzrayim*,³⁸ the people repeat the line *B'tzeit Yisrael miMitzrayim*.
The reader then recites *beit Yaakov me'am lo'ez* and all the people respond, *Halleluyah*. [They continue to respond *Halleluyah* after each bar] until the reader reads, *Ahavti ki yishma A-donai et koli tachanunai,*³⁹, the beginning of Psalm 116 according to our present reckoning.
Rav Kapach explains the Rambam's ruling based on the Jerusalem Talmud (*Shabbat* 16:1) which states that there are 147 chapters in the book of Psalms. According to the custom he cites, our Psalms 115 and 116 are a single chapter. There are, however, commentaries that maintain that the omission of *Lo lanu* is merely a printing error. to which the people all respond, *Ahavti ki yishma A-donai....* Similarly, when the reader reads *Hallelu et A-donai kol goyim*,⁴⁰ which begins Psalm 118. the people all respond, *Hallelu et A-donai kol goyim*.

footnotes:
³⁸ This is the beginning of Psalm 114. The custom mentioned in this halachah is not followed in most communities at present.
³⁹ This is the beginning of Psalm 115. Significantly, the Rambam does not mention Lo lanu
⁴⁰ This is the beginning of Psalm 117. There is a difference of opinion among the authorities if the congregation should repeat the verse Hodu...


###### Mishneh Torah, Scroll of Esther and Hanukkah 3:14
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הַקּוֹרֵא אוֹמֵר אָנָּא ה' הוֹשִׁיעָה נָּא וְהֵם עוֹנִין אַחֲרָיו אָנָּא ה' הוֹשִׁיעָה נָּא. אַף עַל פִּי שֶׁאֵינוֹ רֹאשׁ פֶּרֶק. הוּא אוֹמֵר אָנָּא ה' הַצְלִיחָה נָּא וְהֵם עוֹנִים אָנָּא ה' הַצְלִיחָה נָּא. הוּא אוֹמֵר בָּרוּךְ הַבָּא וְכָל הָעָם אוֹמְרִים בָּרוּךְ הַבָּא. וְאִם הָיָה הַמַּקְרֵא אֶת הַהַלֵּל קָטָן אוֹ עֶבֶד אוֹ אִשָּׁה עוֹנָה אַחֲרֵיהֶם מַה שֶּׁהֵן אוֹמְרִין מִלָּה מִלָּה בְּכָל הַהַלֵּל. זֶהוּ הַמִּנְהָג הָרִאשׁוֹן וּבוֹ רָאוּי לֵילֵךְ. אֲבָל בִּזְמַנִּים אֵלּוּ רָאִיתִי בְּכָל הַמְּקוֹמוֹת מִנְהָגוֹת מְשֻׁנּוֹת בִּקְרִיאָתוֹ וּבַעֲנִיַּת הָעָם וְאֵין אֶחָד מֵהֶם דּוֹמֶה לְאֶחָד:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The reader should read, *Anna A-donai hoshi'ah na*, and [the people] should repeat *Anna A-donai hoshi'ah na*, although it is not the beginning of a chapter. He [then] reads *Anna A-donai hatzlichah na*, and they repeat *Anna A-donai hatzlichah na*.⁴¹ He reads *Baruch haba*... and they respond *Baruch haba*....⁴². Based on manuscripts and early printings of the *Mishneh Torah*, some authorities amend the text so that it reads: "He reads *Baruch haba*... and they respond *beshem A-donai*."
At present, it is customary to recite this and the following verses a second time, but not to do so in response to the reader.
If the person reading the *Hallel* was a minor, a slave, or a woman, [the people] should repeat the entire *Hallel* after them word by word.⁴³ is recited in the manner described by the Rambam, the entire congregation does not recite the entire *Hallel* themselves. They nevertheless fulfill their obligation, based on the principle that "one who listens is considered as if he recited [the prayers] himself" (see *Hilchot Berachot* 1:11).
This principle does not apply, however, when the person reciting the prayer is not obligated to do so. Hence, since all the individuals mentioned by the Rambam (quoting *Sukkah* 3:10) are not obligated to say *Hallel*, an adult male cannot fulfill his obligation by listening to their recitation. By repeating the *Hallel* word for word, he does fulfill his obligation, since in this manner he recites the entire *Hallel*.
The Mishnah (*loc. cit.*) states that a person who must have one of the above read for him is worthy of a curse. The intent is that he should learn how to read himself. The above represents the custom followed in the early ages and it is fitting to adhere to it. At present, however, I have seen different customs in all places with regard to the reading of [the *Hallel*] and the responses of the people, not one of them resembling another.

footnotes:
⁴¹ The Rambam is stating that these two phrases should be repeated by the congregation after the reader. This custom is followed at present as well, except that it is customary for both the reader and the congregation to repeat each phrase twice.
⁴² Our translation follows the standard published text of the Mishneh Torah
⁴³ When the Hallel