Hallel on Purim when there is no Megillah
One of the Shaalos that arose on Purim during COVID lockdowns worldwide, was what people should do if they do not have a Megillah and are unable to hear the Megillah in person[1] from someone else. There was some discussion about the possibility of reading Hallel on Purim instead. What is the basis of this discussion?
We recite full-Hallel[2] on the Three Regalim; Pesach (first days), Shavuos and Sukkos. The sages also enacted that we should recite full-Hallel on each of the days of the Rabbinic festival of Chanukah.
By reciting Hallel, we are praising Hashem for the miracles that He performed for us at these times. Yet, we don’t find any requirement to recite Hallel on Purim, the second of the Rabbinic festivals, which also celebrates our miraculous salvation.
Why no Hallel on Purim?
The Gemara[3] itself asks why we do not recite Hallel on Purim. If we recite Hallel on Pesach, which celebrates going from slavery to freedom, certainly we should say Hallel on Purim where we celebrate our salvation from destruction?
The Gemara presents three different answers to this question;
1. The first answer (presented anonymously), is that we do not recite Hallel on miracles that took place outside of Eretz Yisroel[4]. Since the miracle of Purim took place during the time of Golus in Shushan, Hallel was not established.
The Gemara explains that even though Yetzias Mitzrayim took place outside of Eretz Yisroel, the limitation for Hallel only applied to miracles that happened after the initial entry into Eretz Yisroel.
2. Rav Nachman teaches that the reading of the Megillah itself is the Hallel קרייתא זו הלילא. Since the Megillah publicises the miracle, this brings to the praise of Hashem.
3. Rava says that the reason that we do not recite Hallel is because אכתי עבדי אחשורוש אנן; even though they were spared from death, “we are still slaves of Achashveirosh”. In the opening Posuk of Hallel[5], we say הללו עבדי ה', “servants of Hashem give praise.” The Gemara says that these words are applicable for Yetzias Mitzrayim because we went from being slaves of Pharaoh to being slaves of Hashem alone.
However, after the miraculous salvation of Purim, the Jewish people remained in Exile under the rulership of Achashveirosh. Mordechai and the sages could not have established Hallel where we declare that we are slaves only to Hashem. Even though the Jewish people subsequently returned to Eretz Yisroel, since Hallel could not have been established at the time of the miracle, we too do not recite Hallel[6].
The opinion of the Meiri
According to the first and third reasons, there would never be a basis to entertain the possibility of reciting Hallel on Purim.
However, the second reason implies that in truth we should have an obligation to recite Hallel on Purim. The only reason we don’t is because the Megillah reading discharges this obligation. Indeed, the Meiri writes that based on the reason of Rav Nachman, one who does not have a Megillah is obligated to recite Hallel on Purim.
The Acharonim discuss whether this practical ramification of the Meiri is or should be observed.
The Beis Yosef[7] brings the second and third reasons. The Shulchan Aruch[8] simply rules that we do not recite Hallel on Purim without bringing any reasons. No mention is made of reciting Hallel when a Megillah is not available.
In Birkei Yosef[9], the Chida writes that since the Poskim do not address the possibility, it implies that Hallel is not recited on Purim under any circumstances. He suggests that this is because the Halacha follows the reason of Rava based on the principle that the Halacha follows the later authority (הלכתא כבתראה).
This is especially so as in the Rif and Rosh’s text of the Gemara, Rava is not just presented as another opinion, but rather as a challenge to the previous reasons, introduced with the words מתקיף רבא “Rava challenged.” Since the Gemara does not answer Rava’s challenge, his reasoning is accepted.
The Magen Avraham[10] records only the reason of Rava as the reason for the Shulchan Aruch’s ruling that Hallel is not recited on Purim[11].
However, the Rambam[12] and Baal Halachos Gedolos bring the reason of Rav Nachman. Machazik Brachah explains that even though Rava is the later authority, they adopt the reason of Rav Nachman because his reasoning makes more sense.
Possible explanations
In Machazik Brachah and Shiurei Brachah, the Chid”a explains that even according to Rav Nachman’s reasoning one would not necessarily recite Hallel. The Gemara is giving the reason why the sages did not establish Hallel for Purim. Once they did not establish Hallel for Purim, Hallel is not recited even if the reason does not apply (לא פלוג).
The Rebbe[13] provides a novel explanation for the opinion of Rav Nachman which also rules out the possibility of reciting Hallel on Purim. Rav Nachman’s statement קרייתא זו הלילא is explaining that the only way to fulfil the Hallel of Purim is through the reading of the Megillah.
The conventional Hallel is only recited over open miracles that we can clearly perceive their miraculous nature. Since the miracle of Purim is hidden within the veil of natural events we cannot recite Hallel. However, the Megillah is part of the 24 books of Torah. Since Torah reveals the truth of everything, the Megillah itself can be read as Hallel.
Halachic application
After bringing much of the discussion above, Shaarei Teshuva[14] writes that because of the different opinions, where one does not have a Megillah, they should read Hallel but without the Brachos at the beginning and the end. The rationale is that by reciting Hallel in this manner, one does not lose out.
However, Shivas Tzion[15] writes that it is problematic to say Hallel even without a Bracha. This is based on the Gemara[16] that “one who recites Hallel every day is a curser and blasphemer”. Rashi explains that by reciting Hallel on days other than those that the sages instituted, they cheapen the Hallel, making it like a song.
Sedeh Chemed[17] explains that this concern only applies when reciting Hallel as Hallel. If one recites these chapters of Tehillim as prayers and supplications (תחינה), there is no concern. He points out that this is the intention of the Shaarei Teshuvah who writes that one should say Hallel “like reading Tehillim”.
Rabbi Yehuda Assad asked the Chasam Sofer that according to the Meiri, if one recited Hallel, they should exempt from the Megillah. The Chasam Sofer[18] answered that according to the Meiri, the reciting of Hallel instead of the Megillah is only if it is not possible in any other way, for example where no megillah is available and one cannot write one.
He brings proof from this from the Halacha that would apply when Purim falls on Shabbos[19], when Megillah cannot be read. Instead of reading the Megillah on a different day, why don’t we say Hallel on Shabbos instead, to be Yotzai on the actual day of Purim? The fact that we don’t say this proves that relying on Hallel, even according to the Meiri’s understanding of Rav Nachman, is only where no other option is available.
Chassidic explanation
The sages established the Yomtov of Purim as days of הלל והודאה “praise and thanksgiving”. Praise refers to the reciting of Hallel and thanksgiving (Hodaah) refers to the Al Hanissim recited in Davening and Bentching. On Purim, there is no Hallel, but we do recite Al Hanissim, implying that Purim is a day of Hodaah but not of Hallel.
Chassidus explains the difference between Hallel and Hodaah. One is only able to praise something that they can relate to with understanding and can therefore praise it. Hodaah, in addition to thanksgiving, means acknowledgment or surrender.
When something is beyond understanding, we can only relate to it in such a manner, where we surrender or defer our understanding to that which is beyond our grasp.
These two modes reflect two different approaches in the service of Hashem. One approach is that of appreciation and understanding – טעם ודעת, where our service is based on our emotional or intellectual appreciation and engagement. This is like Hallel.
Then there is the Avodah למעלה מטעם ודעת, complete surrender to Hashem that goes beyond logic and understanding. This is the Avodah of Kabolas Ol and Mesiras Nefesh where we give ourselves over to Hashem and to do His will. This is Hodaah.
One of the Mitzvos of Purim is עד דלא ידע, to reach a level of intoxication that they cannot tell the difference between Blessed is Mordechai and Cursed is Haman. Chassidus explains that this phrase as meaning that on Purim we have to rise to a level of Avodah that is לא ידע, beyond logic and understanding. This is like the irrational dedication and sacrifice of the Jewish people at the time of Haman’s decree.
Since Purim is about reaching a devotion to Hashem that goes beyond understanding, it is not a Yomtov for saying Hallel.
[1] One is not Yotzai Megillah when heard through the Telephone or microphone
[2] Half Hallel such as on Rosh Chodesh is only a Minhag
[3] Megillah 14a
[4] Maharsha explains that this is because in Eretz Yisroel, we experience Hashem’s direct supervision, in contrast to Chutz Laaretz. Therefore, the miracles that occur in Eretz Yisroel are by Hashem’s hand alone
[5] Tehillim 113:1
[6] Machatzis Hashekel 693:2
[7] OC 693
[8] OC 693:3
[9] Siman 693
[10] OC 693:2
[11] See Pri Megadim that unlike the Beis Yosef who brings two reasons, the Magen Avraham only brings this reason, based on the rationale that Rava was the latest authority
[12] Hilchos Chanukah 3:6
[13] Likutei Sichos 36 p169
[14] 692
[15] 22
[16] Shabbos 118b
[17] Asifas Dinim Purim 1
[18] Teshuvos OC 192
[19] In our fixed calendar this cannot take place. However, Shushan Purim can fall on Shabbos
We recite full-Hallel[2] on the Three Regalim; Pesach (first days), Shavuos and Sukkos. The sages also enacted that we should recite full-Hallel on each of the days of the Rabbinic festival of Chanukah.
By reciting Hallel, we are praising Hashem for the miracles that He performed for us at these times. Yet, we don’t find any requirement to recite Hallel on Purim, the second of the Rabbinic festivals, which also celebrates our miraculous salvation.
Why no Hallel on Purim?
The Gemara[3] itself asks why we do not recite Hallel on Purim. If we recite Hallel on Pesach, which celebrates going from slavery to freedom, certainly we should say Hallel on Purim where we celebrate our salvation from destruction?
The Gemara presents three different answers to this question;
1. The first answer (presented anonymously), is that we do not recite Hallel on miracles that took place outside of Eretz Yisroel[4]. Since the miracle of Purim took place during the time of Golus in Shushan, Hallel was not established.
The Gemara explains that even though Yetzias Mitzrayim took place outside of Eretz Yisroel, the limitation for Hallel only applied to miracles that happened after the initial entry into Eretz Yisroel.
2. Rav Nachman teaches that the reading of the Megillah itself is the Hallel קרייתא זו הלילא. Since the Megillah publicises the miracle, this brings to the praise of Hashem.
3. Rava says that the reason that we do not recite Hallel is because אכתי עבדי אחשורוש אנן; even though they were spared from death, “we are still slaves of Achashveirosh”. In the opening Posuk of Hallel[5], we say הללו עבדי ה', “servants of Hashem give praise.” The Gemara says that these words are applicable for Yetzias Mitzrayim because we went from being slaves of Pharaoh to being slaves of Hashem alone.
However, after the miraculous salvation of Purim, the Jewish people remained in Exile under the rulership of Achashveirosh. Mordechai and the sages could not have established Hallel where we declare that we are slaves only to Hashem. Even though the Jewish people subsequently returned to Eretz Yisroel, since Hallel could not have been established at the time of the miracle, we too do not recite Hallel[6].
The opinion of the Meiri
According to the first and third reasons, there would never be a basis to entertain the possibility of reciting Hallel on Purim.
However, the second reason implies that in truth we should have an obligation to recite Hallel on Purim. The only reason we don’t is because the Megillah reading discharges this obligation. Indeed, the Meiri writes that based on the reason of Rav Nachman, one who does not have a Megillah is obligated to recite Hallel on Purim.
The Acharonim discuss whether this practical ramification of the Meiri is or should be observed.
The Beis Yosef[7] brings the second and third reasons. The Shulchan Aruch[8] simply rules that we do not recite Hallel on Purim without bringing any reasons. No mention is made of reciting Hallel when a Megillah is not available.
In Birkei Yosef[9], the Chida writes that since the Poskim do not address the possibility, it implies that Hallel is not recited on Purim under any circumstances. He suggests that this is because the Halacha follows the reason of Rava based on the principle that the Halacha follows the later authority (הלכתא כבתראה).
This is especially so as in the Rif and Rosh’s text of the Gemara, Rava is not just presented as another opinion, but rather as a challenge to the previous reasons, introduced with the words מתקיף רבא “Rava challenged.” Since the Gemara does not answer Rava’s challenge, his reasoning is accepted.
The Magen Avraham[10] records only the reason of Rava as the reason for the Shulchan Aruch’s ruling that Hallel is not recited on Purim[11].
However, the Rambam[12] and Baal Halachos Gedolos bring the reason of Rav Nachman. Machazik Brachah explains that even though Rava is the later authority, they adopt the reason of Rav Nachman because his reasoning makes more sense.
Possible explanations
In Machazik Brachah and Shiurei Brachah, the Chid”a explains that even according to Rav Nachman’s reasoning one would not necessarily recite Hallel. The Gemara is giving the reason why the sages did not establish Hallel for Purim. Once they did not establish Hallel for Purim, Hallel is not recited even if the reason does not apply (לא פלוג).
The Rebbe[13] provides a novel explanation for the opinion of Rav Nachman which also rules out the possibility of reciting Hallel on Purim. Rav Nachman’s statement קרייתא זו הלילא is explaining that the only way to fulfil the Hallel of Purim is through the reading of the Megillah.
The conventional Hallel is only recited over open miracles that we can clearly perceive their miraculous nature. Since the miracle of Purim is hidden within the veil of natural events we cannot recite Hallel. However, the Megillah is part of the 24 books of Torah. Since Torah reveals the truth of everything, the Megillah itself can be read as Hallel.
Halachic application
After bringing much of the discussion above, Shaarei Teshuva[14] writes that because of the different opinions, where one does not have a Megillah, they should read Hallel but without the Brachos at the beginning and the end. The rationale is that by reciting Hallel in this manner, one does not lose out.
However, Shivas Tzion[15] writes that it is problematic to say Hallel even without a Bracha. This is based on the Gemara[16] that “one who recites Hallel every day is a curser and blasphemer”. Rashi explains that by reciting Hallel on days other than those that the sages instituted, they cheapen the Hallel, making it like a song.
Sedeh Chemed[17] explains that this concern only applies when reciting Hallel as Hallel. If one recites these chapters of Tehillim as prayers and supplications (תחינה), there is no concern. He points out that this is the intention of the Shaarei Teshuvah who writes that one should say Hallel “like reading Tehillim”.
Rabbi Yehuda Assad asked the Chasam Sofer that according to the Meiri, if one recited Hallel, they should exempt from the Megillah. The Chasam Sofer[18] answered that according to the Meiri, the reciting of Hallel instead of the Megillah is only if it is not possible in any other way, for example where no megillah is available and one cannot write one.
He brings proof from this from the Halacha that would apply when Purim falls on Shabbos[19], when Megillah cannot be read. Instead of reading the Megillah on a different day, why don’t we say Hallel on Shabbos instead, to be Yotzai on the actual day of Purim? The fact that we don’t say this proves that relying on Hallel, even according to the Meiri’s understanding of Rav Nachman, is only where no other option is available.
Chassidic explanation
The sages established the Yomtov of Purim as days of הלל והודאה “praise and thanksgiving”. Praise refers to the reciting of Hallel and thanksgiving (Hodaah) refers to the Al Hanissim recited in Davening and Bentching. On Purim, there is no Hallel, but we do recite Al Hanissim, implying that Purim is a day of Hodaah but not of Hallel.
Chassidus explains the difference between Hallel and Hodaah. One is only able to praise something that they can relate to with understanding and can therefore praise it. Hodaah, in addition to thanksgiving, means acknowledgment or surrender.
When something is beyond understanding, we can only relate to it in such a manner, where we surrender or defer our understanding to that which is beyond our grasp.
These two modes reflect two different approaches in the service of Hashem. One approach is that of appreciation and understanding – טעם ודעת, where our service is based on our emotional or intellectual appreciation and engagement. This is like Hallel.
Then there is the Avodah למעלה מטעם ודעת, complete surrender to Hashem that goes beyond logic and understanding. This is the Avodah of Kabolas Ol and Mesiras Nefesh where we give ourselves over to Hashem and to do His will. This is Hodaah.
One of the Mitzvos of Purim is עד דלא ידע, to reach a level of intoxication that they cannot tell the difference between Blessed is Mordechai and Cursed is Haman. Chassidus explains that this phrase as meaning that on Purim we have to rise to a level of Avodah that is לא ידע, beyond logic and understanding. This is like the irrational dedication and sacrifice of the Jewish people at the time of Haman’s decree.
Since Purim is about reaching a devotion to Hashem that goes beyond understanding, it is not a Yomtov for saying Hallel.
[1] One is not Yotzai Megillah when heard through the Telephone or microphone
[2] Half Hallel such as on Rosh Chodesh is only a Minhag
[3] Megillah 14a
[4] Maharsha explains that this is because in Eretz Yisroel, we experience Hashem’s direct supervision, in contrast to Chutz Laaretz. Therefore, the miracles that occur in Eretz Yisroel are by Hashem’s hand alone
[5] Tehillim 113:1
[6] Machatzis Hashekel 693:2
[7] OC 693
[8] OC 693:3
[9] Siman 693
[10] OC 693:2
[11] See Pri Megadim that unlike the Beis Yosef who brings two reasons, the Magen Avraham only brings this reason, based on the rationale that Rava was the latest authority
[12] Hilchos Chanukah 3:6
[13] Likutei Sichos 36 p169
[14] 692
[15] 22
[16] Shabbos 118b
[17] Asifas Dinim Purim 1
[18] Teshuvos OC 192
[19] In our fixed calendar this cannot take place. However, Shushan Purim can fall on Shabbos