Ari Perl

Because of its close association with Moadim in general, the recitation of Hallel at the seder does not raise many eyebrows.Indeed, the Gemara Erchin (10) includes the Hallel of Leil Ha'seder in its comprehensive list of occasions on which Hallel Shalem is recited, without distinguishing it from its peers in any way. However, a closer analysis of Hallel Shel Leil Ha'seder (HSL"H) reveals a number of anomalies that demand explanation, ultimately leading to a more accurate assessment and thorough appreciation of its uniqueness.

Superficial similarities notwithstanding, HSL"H distinguishes itself from other recitations of Hallel in three ways. Most conspicuously, whereas all other recitations of Hallel take place during the day, HSL"H is said at night. What accounts for this blatant violation of the Gemara Megillah (20b) which unequivocally rules that Hallel is recited only during the day? Secondly, while all other recitations of Hallel are preceded by a Bircat HaMitzvah (Baruch Ata HaShem…Likro et Hallel), HSL"H has no such bracha. Lastly, whereas with regard to all other recitations of Hallel we are extremely careful to avoid any interruptions whatsoever (even the repetition of words), when it comes to HSL"H no one objects to the eating of an entire festive meal prior to the completion of Hallel.

In order to account for these specific anomalies, we must first turn our attention to the institution of Hallel in general. From the discussion of the Gemara in Erchin two distinct categories of Hallel emerge: 1) Hallel Shel Moad which is generated by the Kiddushat Ha'Yom, and 2) Hallel Shel Nais which is recited in response to Yeshuat HaShem. While the first category remains fairly straightforward, the second category (Hallel Shel Nais) must be further sub-divided: a) Hallel L'zaicher Ha'Nais , which is recited in commemoration of a miraculous Yeshuat HaShem (e.g., the Hallel of Chanukah), and b) Hallel B'Shaat Ha'Nais , which is recited as a spontaneous reaction to having experienced firsthand a miraculous deliverance (e.g., Shirat HaYam ). This second sub-category of Hallel B'Shaat Nais is often referred to by Chazal as "Shirah" and appears to be the subject of discussion in both the Gemara in Pesachim (117b) ("Hallel zeh...Ki'shenigalin Omrim Oto Al Geulatan"), as well as Mizmor 107 and the related Gemara in Berachot (54b) "Arbah Tzrichin L'hodot...")

At first glance, one would be tempted to classify HSL"H under the rubric of Hallel Shel Moad, however, the text of the Haggadah strongly suggests otherwise. The section of Magid concludes with the much celebrated directive:

"In every generation each individual must view himself as though he personally had left Egypt ... Not merely our ancestors did G-d liberate, rather we too were liberated with them ."

The very next paragraph- which introduces the HSL"H - begins:

"Therefore we are obligated to give thanks, to extol, to praise,...and we shall recite before him a new song Hallelukah."

The transition "Therefore" clearly indicates that the obligation to recite Hallel stems directly from our 'participation' in the exodus itself. In other words, having directly experienced the Yeshuat HaShem of Geulat Mitzrayim, we are obliged to break out in Shirah - the term employed by Chazal to describe Hallel B'Shaat Ha'Nais.

In addition to the actual text of the Haggadah, subsequent discussion of HSL"H in the Gemara corroborates its classification as Hallel B'Shaat Ha'Nais . As the source for the obligation to recite Hallel at the seder, the Gemara Pesachim (95b) cites the pasuk from Yeshayah: "HaShir Yihiyeh L'chem Klil Hitkadesh Chag...". Without deviating from the plain meaning of the verse, Rashi explains:

"On the day of your redemption from exile [you shall sing] as you are accustomed to sing on the night(s) of Pesach."

Thus, the very source for reciting Hallel at the seder draws a parallel between HSL"H and the Hallel/Shirah that will be said upon our own experiencing of the ultimate Geulah.

Having demonstrated that HSL"H is actually a form of Hallel B'Shaat Ha'Nais, we can now proceed to answer the three questions raised previously. When the Gemara states that Hallel is recited only during the day it refers to Hallel Ha'Moadim and Hallel L'zaicher Ha'Nais, whose recitations were formally instituted as part of the daytime ritual of each of the respective holidays. Hallel B'Shaat Ha'Nais, however, is not a formal institution; rather, as a spontaneous and immediate reaction to an experience which can occur at any time, it is not bound by formal time constraints.

The spontaneous and informal nature of HSL"H provides the answers to the second and third questions as well. A Bircat HaMitzvah is recited prior to the performance of a formal 'institutionalized' Mitzvah; a Mitzvah whose nature is one of spontaneous, almost natural, reaction- such as Kriyah for a Mait, et al- is not preceded by a bracha, which would undoubtedly rob the Mitzvah of much of its essential character. As the Ran, ((26b) in the pages of the Rif) cites in the name of Rav Hai and many of the other Geonim, we do not make a bracha on HSL"H because it is recited B'Torat Shirah and not B'Torah Kriah. The same can be said for the 'interruption' in the HSL"H: when reciting a formal Kriah we are extremely careful to avoid any interruptions, but when reciting spontaneous Shirah we are far less hesitant about incorporating other celebratory elements into the process.

In addition to accounting for the anomalies noted previously, the classification of HSL"H as Hallel B'Shaat Ha'Nais has significant Halakhic implications as well. Because they are generally exempted from all positive time-bound Mitzvot, women are not obligated to recite either Hallel Shel Moad or Hallel L'zaicher Ha'Nais because each was instituted to be said at a specific time during the year. However, because the principle "Af Hain Hayu B'Oto Ha'Nais" overrides this exemption, women are obligated to recite HSL"H just as they are required to perform the other Mitzvot of the seder that relate to the Nais Geulah. This distinction is made by Tosofot in Sukkah 35a):

"Mashma Kan she'Ishah peturah M'Hallel D'Sukkot, V'Kain D'Atzeret (Shavuot). V'taam mishum d'Mitzvah She'haZman Grama He, af al gav D'b'Hallel D'Leilei Pesachim mashma b'perek 'Arvei Pesachim' d'michayvei... sha'ani Hallel d(Leil) Pesach d'al Ha'Nais ba, v'af hein hayu b'oto Ha'Nais..."

Careful analysis of Hallel Shel Leil Ha'seder clearly indicates that this recitation of Hallel is quite unique. Both the text of the Haggadah as well as the discussion of HSL"H in the Gemara and Rishonim depict this Hallel as Hallel B'Shaat Nais, a classification that helps to explain a number of peculiarities that surround the recitation of HSL"H. Finally, this classification serves to obligate women in the recitation of HSL"H because the principle of "af hein hayu b'oto Ha'Nais" overrides the usual exemption of Mitzvot Aseh She'ha'Zman Grama.