When speaking to friends about one’s seder, there are highlights that are universal. The insanely bitter maror, or the incredible hiding spot for the afikoman. Maybe some of the penetrating discussions throughout the magid section, or this year’s cutest rendition of “manishtana”. Let’s not forget the sumptuous meal, or the four cups of wine.
This author is fairly certain that a topic not discussed during the post-seder recap is the recitation of hallelhagadol (let alone hallel itself). Hallel is sandwiched in between the blessings over the meal and the songs at the tail end of the seder. There aren’t reams of commentary in haggadot concerning hallelhagadol. It is quite possible to read that small section and not be aware of its tremendous importance. Yet, we see that there are many rabbis who maintained that hallelhagadol is of such importance that it should be recited on a fifth cup of wine.
The mission today is to bring hallelhagadol out of the shadows into its proper place as a critical part of the seder experience.
Hallelhagadol refers to the twenty-six verses that are recited after the “regular” hallel on the seder night, immediately prior to the paragraph of “nishmatkolchai”. We are familiar with its responsive format, where a praise or thanks is offered, followed by the rejoinder of “kile’olamchasdo”.
When we turn to the source for this specific hallel, we find two applications (for this article, we will leave out the practice of reciting it during the introductory prayers of Shabbat, as it is a custom only). The first is during a time of drought. If the Jewish people fast, and it then rains, there is an obligation to recite hallelhagadol. It is critical to note that ideally, one recites this hallel after being in a state of satiation – “only when the appetite is satisfied and the stomach is full” (Taanit 26a). The other time hallelhagadol is recited is during the seder.
Why are these the only two instances we recite this hallel? What do they share in common?
The Talmud in Pesachim (118a) tells us why it is called hallelhagadol:
“And why is it called the great hallel? — Said R. Johanan: Because the Holy One, blessed be He, sits in the heights of the universe and distributes food to all creatures.”
The Rashbam explains that the there is a great praise being offered here, noted in the second to last verse of hallelhagadol – “He gives bread to all creatures”.
Further along, the Talmud questions why we recite the “regular” hallel if we are reciting hallelhagadol? The Rashbam deduces from the question that hallelhagadol is in fact a greater praise than the standard hallel we recite. If indeed this is true, then why recite the “regular” hallel at all? The Talmud answers that there are five themes discussed in the more familiar hallel, including the exodus and the splitting of the sea.
What does the concept of God providing sustenance to man have to do with the commandment of telling the story of the exodus? Why is hallelhagadol such great praise?
The Talmud discusses the origins of the prayer of hallel in a different place (ibid 117a):
“Rab Judah said in Samuel's name: The Song in the Torah was uttered by Moses and Israel when they ascended from the [Red] Sea. And who recited this Hallel? The prophets among them ordained that Israel should recite it at every important epoch and at every misfortune — may it not come upon them! and when they are redeemed they recite [in gratitude] for their redemption.”
There are two important concepts we can discern from the above statements. The first is the connection between the song recited by the Jews upon their exit from the Red Sea (commonly known as “azyashir) and Hallel. The second is the decree for all Jews to recite after experiencing a redemption (the issue of it being tied to misfortune is a separate topic).
The format of hallel is as a prayer of response, rather than a prayer tied to a “normal” state. When the Jews were faced with annihilation at the Red Sea, a miracle occurred, and they were saved. The witnessing of this Divine Revelation, and the subsequent removal of the threat of extermination at the hands of the Egyptians, demanded a verbal reaction. Therefore, under the guidance of Moshe, the special song was composed. The ideas of a responsive praise and thanks became the defining features of hallel. Therefore, the framework of hallel became part of the nation’s arsenal of prayer.
It wasn’t until the time of King David that the prayer was objectified in Psalms, eventually becoming incorporated into our sidurim. All along, the idea of a responsive prayer has been the defining characteristic of this prayer.
This would explain the hallel we recite on the three festivals, Hanukkah, and especially the night of the seder. When we tell the story of the exodus, we are engaged in the account of the great miracles and wonders performed by God. If we truly internalize the trajectory of slavery-to-freedom, this recitation of hallel will be the organic result.
Why, then, would we recite hallelhagadol? What are we responding to with that prayer?
When we look to the other instance when hallelhagadol is recited, its rationale is quite clear. During a famine, our very existence as a species is under threat. We fast and repent, hoping to merit some type of merciful response. When it rains, we celebrate, we eat, and we become satiated. In that state of satiation, we can now respond properly to what occurred. When we are in danger, and the danger is removed, we respond with hallel. But the danger by the famine is more primal, and the state of satiation a greater quality of differentiation than “just” being saved. We went from the threat of death to a state of complete contentment and security. Our appreciation of God as being in complete and total control of the natural world, as expressed through His sustaining us, is clear to us. We thus recite hallelhagadol.
At least now we have some sense of the structure of hallelhagadol. As well, we know that we recite this prayer on the night of the seder after our meal, in a state of satiation. But the mystery has not been solved. A clue lies in an interesting statement concerning the meal of the seder by the Rambam (Hilchos Chameitz U’Matza 8:9)
“After we continue with the meal and eat whatever he wants to eat and drinks whatever he wants to drink…”
Why does the Rambam describe this meal in this unrestricted manner?
The festive meal of the seder night has a different quality to it. It is the meal of freedom, infused with the wondrous ideas spoken of prior to this moment. An expression of this autonomy is the ability to choose to eat what we want, rather than be dependent on a master for food, as in the time of slavery.
This could be the opening to understanding the recitation of hallelhagadol on the night of the seder. The meal is an experience of freedom, another expression of contrast to the state of slavery. When we partake of the meal, followed by the feeling of satiation, we are now in a state of mind to offer a new type of responsive praise. The hallel directed towards the miracles of the night focuses on one aspect of the Divine relationship with man. We see God solely through the prism of overt examples of breaches of natural law. This is critical to understanding the scope of the story of the exodus, and certainly is a vehicle to a greater understanding of God. However, this is an incomplete awareness of the concept of Divine Providence.
When we reflect on our meal of freedom, we see the most complete view of Divine Providence. God is not “just” the God of miracles; rather, His control of the world is absolute, from the fantastic breaches in natural law to the very creation of the natural laws themselves. As well, He acts in a manner of complete knowledge, apportioning sustenance to each person based on merit. This is as complete a description of Divine Providence one can have, and the verses in hallelhagadol bear this out.
We can now understand why hallelhagadol is an appropriate response recited on the night of the seder. When a person engages in reflecting upon and learning about God’s actions through miracles, he understands one facet of God’s relationship to man. However, once he partakes of this unique meal, he can appreciate to a greater degree the nature of this relationship. The first hallel responds to the miracles of the night. The second hallel responds to the meal of freedom, broadening the person’s perspective of God’s relationship to man. It is the pinnacle of praise and thanks of the entire seder experience.
Yes, there will be maror and “manishtana”, eating and singing. But there is also hallelhagadol, a unique responsive prayer that elucidates deep concepts regarding the totality of the Divine Providence. When we all recap our seder experience to friends and family, let’s bring this prayer to the forefront of the conversation, and reflect on the tremendous kindness afforded to us by God.