Hallel "on one foot":
Hallel is a section of the morning service comprised of a blessing and Psalms 113-118. It is recited on most holidays, including Chanukah due to it being modeled on Sukkot, but not including Purim. Hallel comes right after the Shacharit Amidah and before the Torah Service. The lulav and etrog are shaken during Hallel on Sukkot. The first half of Psalms 115 and 116 are not done on Rosh Chodesh or on the last 6 days of Passover. Originally Hallel wasn't done on the last 6 days of Passover because there were no unique Temple rituals then (unlike on Sukkot), so when the Jews of Babylonia expanded Hallel to include more days they needed a way of indicating that this was an addition (Taanit 28b:2). Later reasons were built on top of this historical foundation, like the Exodus being achieved through violence.
Context: This is the blessing for reciting Hallel. It has the "asher kidshanu" phrase in it because it is a "doing" blessing, not a "thanking / praising" blessing. The blessing is sung by the leader and then the congregation repeats it using the same (or each individual’s favorite) tune.
Joel Grishaver, quoting Rabbi Gunter Plaut, describes mitzvot as "opportunities". If so, what opportunity are we being given here? How does saying Hallel make our lives better?
Context: This is Six13 and Kol Rina’s version of the Hallel Blessing.
Context: This is from Safam, a Jewish-American rock band. It's on their album "Sons of Safam" from 1980.
(ב) הַלְלוּיָהּ הַלְלוּ עַבְדֵי יְהֹוָה. הַלְלוּ אֶת שֵׁם יְהֹוָה: יְהִי שֵׁם יְהֹוָה מְבוֹרָךְ. מֵעַתָּה וְעַד עוֹלָם: מִמִּזְרַח שֶׁמֶשׁ עַד מְבוֹאוֹ. מְהֻלָּל שֵׁם יְהֹוָה: רָם עַל כָּל גּוֹיִם יְהֹוָה. עַל הַשָּׁמַיִם כְּבוֹדוֹ: מִי כַּיהֹוָה אֱלֹהֵינוּ הַמַּגְבִּיהִי לָשָׁבֶת: הַמַּשְׁפִּילִי לִרְאוֹת בַּשָּׁמַיִם וּבָאָרֶץ: מְקִימִי מֵעָפָר דָּל. מֵאַשְׁפֹּת יָרִים אֶבְיוֹן: לְהוֹשִׁיבִי עִם נְדִיבִים. עִם נְדִיבֵי עַמּוֹ: מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת. אֵם הַבָּנִים שְׂמֵחָה. הַלְלוּיָהּ:
(2) Halleluyah! Praise, servants of the Lord, praise the name of the Lord. May the Name of the Lord be blessed from now and forever. From the rising of the sun in the east to its setting, the name of the Lord is praised. Above all nations is the Lord, God's honor is above the heavens. Who is like the Lord, our God, Who sits on high; Who looks down upon the heavens and the earth? God brings up the poor out of the dirt; from the refuse piles, God raises the destitute. To seat him with the nobles, with the nobles of his people. God seats a barren woman in a home, a happy mother of children. Halleluyah! (Psalms 113)
Context: This is Psalm 113. One of the themes here is G-d as creator.
This psalm posits that G-d "raises the destitute". When have you seen this play out in your life or in the life of somebody else?
Context: This is a version of Psalm 113 set to a tune for "Lo Yisa Goy".
(ג) בְּצֵאת יִשְׂרָאֵל מִמִּצְרָיִם, בֵּית יַעֲקֹב מֵעַם לֹעֵז: הָיְתָה יְהוּדָה לְקָדְשׁוֹ, יִשְׂרָאֵל מַמְשְׁלוֹתָיו: הַיָּם רָאָה וַיָּנֹס, הַיַּרְדֵּן יִסֹּב לְאָחוֹר: הֶהָרִים רָקְדוּ כְאֵילִים, גְּבָעוֹת כִּבְנֵי צֹאן: מַה לְּךָ הַיָּם כִּי תָנוּס, הַיַּרְדֵּן תִּסֹּב לְאָחוֹר: הֶהָרִים תִּרְקְדוּ כְאֵילִים, גְּבָעוֹת כִּבְנֵי צֹאן: מִלִּפְנֵי אָדוֹן חוּלִי אָרֶץ, מִלִּפְנֵי אֱלוֹהַּ יַעֲקֹב: הַהֹפְכִי הַצּוּר אֲגַם מָיִם, חַלָּמִישׁ לְמַעְינוֹ מָיִם:
(3) In Israel's going out from Egypt, the house of Jacob from a people of foreign speech. Judah was God's sanctuary, and Israel, God's dominion. The Sea saw and fled, the Jordan turned to the rear. The mountains danced like rams, the hills like young sheep. What is happening to you, O Sea, that you are fleeing, O Jordan that you turn to the rear; O mountains that you dance like rams, O hills like young sheep? From before the Master, tremble O earth, from before the Lord of Jacob. God who turns the boulder into a pond of water, the flint into a spring of water. (Psalms 114)
Context: This is Psalm 114. It refers to the splitting of the Sea of Reeds and connects to the midrash that the water saw G-d and that all the waters of the world split (Mechilta 14:21:1, 3). When it is sung according to them most common tune, the first half is done in unison and from “Ma l’cha” onward it is done responsively.
This psalm suggests that nature is affected by people -- Moses split the waters and the Jordan also split. How can we reduce our impact on nature?
Shira Kline, a children's Jewish musician, recorded this common tune for B'tzeit Yisrael. Two notes about the recording: 1. At "Ma l'cha hayam" the tune is responsive between the leader and everybody else. 2. At "Milifnei adon" the tune usually changes.
Also, Debbie Friedman wrote a tune for this. It is on her 1981 album "And the Youth Shall See Visions" and her 1989 album "And You Shall Be a Blessing", as well as her 1997 "Haggadah in Song" album (https://www.discogs.com/artist/1502517-Debbie-Friedman). Although there doesn't seem to be a YouTube video of it, you can listen to it on Spotify if you have an account: https://open.spotify.com/track/11SOJcOEJ5n8Kf6Hvpd1XT.
(ד) בר"ח ובחוה"מ פסח גם שני הימים האחרונים של פסח מדלגין זה:
(ה) לֹא לָנוּ יְהֹוָה לֹא לָנוּ. כִּי לְשִׁמְךָ תֵּן כָּבוֹד. עַל חַסְדְּךָ עַל אֲמִתֶּךָ: לָמָּה יֹאמְרוּ הַגּוֹיִם. אַיֵה נָא אֱלֹהֵיהֶם: וֵאלֹהֵינוּ בַשָּׁמָיִם. כֹּל אֲשֶׁר חָפֵץ עָשָׂה: עֲצַבֵּיהֶם כֶּסֶף וְזָהָב. מַעֲשֵׂה יְדֵי אָדָם: פֶּה לָהֶם וְלֹא יְדַבֵּרוּ. עֵינַיִם לָהֶם וְלֹא יִרְאוּ: אָזְנַיִם לָהֶם וְלֹא יִשְׁמָעוּ. אַף לָהֶם וְלֹא יְרִיחוּן: יְדֵיהֶם וְלֹא יְמִישׁוּן. רַגְלֵיהֶם וְלֹא יְהַלֵּכוּ. לֹא יֶהְגּוּ בִּגְרוֹנָם: כְּמוֹהֶם יִהְיוּ עֹשֵׂיהֶם. כֹּל אֲשֶׁר בֹּטֵחַ בָּהֶם: יִשְׂרָאֵל בְּטַח בַּיהֹוָה. עֶזְרָם וּמָגִנָּם הוּא: בֵּית אַהֲרֹן בִּטְחוּ בַּיהֹוָה. עֶזְרָם וּמָגִנָּם הוּא: יִרְאֵי יְהֹוָה בִּטְחוּ בַּיהֹוָה. עֶזְרָם וּמָגִנָּם הוּא:
(4) On Rosh Chodesh, Chol Hamoed Pesach, and the last days of Pesach, omit the following paragraph.
(5) Not to us, not to us, but rather to Your name, give glory for your kindness and for your truth. Why should the nations say, "Say, where is their God?" But our God is in the heavens, all that God wanted, God has done. Their idols are silver and gold, the work of men's hands. They have a mouth but do not speak; they have eyes but do not see. They have ears but do not hear; they have a nose but do not smell. Hands, but they do not feel; feet, but do not walk; they do not make a peep from their throat. Like them will be their makers, all those that trust in them. Israel, trust in the Lord; their help and shield is the Lord. House of Aaron, trust in the Lord; their help and shield is the Lord. Those that revere the Lord, trust in the Lord; their help and shield is the Lord. (Psalms 115:1-11)
Context: This is the first half of Psalm 115. It is not done on Rosh Chodesh or on the last 6 days of Passover.
What are things today that people trust to make their lives better but don't actually help?
(ו) יְהֹוָה זְכָרָנוּ יְבָרֵךְ, יְבָרֵךְ אֶת בֵּית יִשְׂרָאֵל, יְבָרֵךְ אֶת בֵּית אַהֲרֹן: יְבָרֵךְ יִרְאֵי יְהֹוָה, הַקְּטַנִּים עִם הַגְּדֹלִים: יֹסֵף יְהֹוָה עֲלֵיכֶם, עֲלֵיכֶם וְעַל בְּנֵיכֶם: בְּרוּכִים אַתֶּם לַיהֹוָה, עֹשֵׂה שָׁמַיִם וָאָרֶץ: הַשָּׁמַיִם שָׁמַיִם לַיהֹוָה, וְהָאָרֶץ נָתַן לִבְנֵי אָדָם: לֹא הַמֵּתִים יְהַלְלוּ יָהּ, וְלֹא כָּל יֹרְדֵי דוּמָה: וַאֲנַחְנוּ נְבָרֵךְ יָהּ, מֵעַתָּה וְעַד עוֹלָם, הַלְלוּיָהּ:
(6) The Lord who remembers us, will bless; God will bless the House of Israel; God will bless the House of Aaron. God will bless those that revere the Lord, the small ones with the great ones. May the Lord bring increase to you, to you and to your children. Blessed are you to the Lord, the maker of the heavens and the earth. The heavens, are the Lord's heavens, but the earth God has given to the children of mankind. It is not the dead that will praise the Lord, and not those that go down to silence. But we will bless the Lord from now and forever. Halleluyah! (Psalms 115:12-18)
Context: This is the second half of Psalm 115. It suggests that G-d blesses us, and we have something to offer G-d in return.
What does it look / feel like to be blessed by G-d?
Context: This is Six13 and Kol Rina singing "Adoshem Z'charanu".
Context: This tune was written by Debbie Friedman for the end of Psalm 115.
Context: This is from Safam's 1980 "Sons of Safam" album.
(ז) בר"ח ובחוה"מ פסח גם שני הימים האחרונים של פסח מדלגין זה:
(ח) אָהַבְתִּי כִּי יִשְׁמַע יְהֹוָה אֶת קוֹלִי תַּחֲנוּנָי: כִּי הִטָּה אָזְנוֹ לִי. וּבְיָמַי אֶקְרָא: אֲפָפוּנִי חֶבְלֵי מָוֶת. וּמְצָרֵי שְׁאוֹל מְצָאוּנִי. צָרָה וְיָגוֹן אֶמְצָא: וּבְשֵׁם יְהֹוָה אֶקְרָא. אָנָּה יְהֹוָה מַלְּטָה נַפְשִׁי: חַנּוּן יְהֹוָה וְצַדִּיק. וֵאלֹהֵינוּ מְרַחֵם: שֹׁמֵר פְּתָאיִם יְהֹוָה. דַּלּוֹתִי וְלִי יְהוֹשִׁיעַ: שׁוּבִי נַפְשִׁי לִמְנוּחָיְכִי. כִּי יְהֹוָה גָּמַל עָלָיְכִי: כִּי חִלַּצְתָּ נַפְשִׁי מִמָּוֶת. אֶת עֵינִי מִן דִּמְעָה. אֶת רַגְלִי מִדֶּחִי: אֶתְהַלֵךְ לִפְנֵי יְהֹוָה. בְּאַרְצוֹת הַחַיִּים: הֶאֱמַנְתִּי כִּי אֲדַבֵּר. אֲנִי עָנִיתִי מְאֹד: אֲנִי אָמַרְתִּי בְחָפְזִי. כָּל הָאָדָם כֹּזֵב:
(7) On Rosh Chodesh, Chol Hamoed Pesach, and the last days of Pesach, omit the following paragraph.
(8) I have loved the Lord - since God hears my voice, my supplications. Since the Lord inclined the Divine ear to me - and in my days, I will call out. The pangs of death have encircled me and the straits of the pit have found me and I found grief. And in the name of the Lord I called, "Please Lord, spare my soul." Gracious is the Lord and righteous, and our God acts mercifully. The Lord watches over the silly; I was poor and God has saved me. Return, my soul to your tranquility, since the Lord has favored you. Since You have rescued my soul from death, my eyes from tears, my feet from stumbling. I will walk before the Lord in the lands of the living. I have trusted, when I speak - I am very afflicted. I said in my haste, all men are hypocritical. (Psalms 116:1-11)
Context: This is the first half of Psalm 116. It is not done on Rosh Chodesh or the last 6 days of Passover.
Have you had a life-threatening experience? Would this psalm have been helpful to you?
(ט) מָה אָשִׁיב לַיהֹוָה, כָּל תַּגְמוּלוֹהִי עָלָי: כּוֹס יְשׁוּעוֹת אֶשָּׂא, וּבְשֵׁם יְהֹוָה אֶקְרָא: נְדָרַי לַיהֹוָה אֲשַׁלֵּם, נֶגְדָה נָּא לְכָל עַמּוֹ: יָקָר בְּעֵינֵי יְהֹוָה הַמָּוְתָה לַחֲסִידָיו: אָנָּה יְהֹוָה כִּי אֲנִי עַבְדֶּךָ, אֲנִי עַבְדְּךָ בֶּן אֲמָתֶךָ, פִּתַּחְתָּ לְמוֹסֵרָי: לְךָ אֶזְבַּח זֶבַח תּוֹדָה, וּבְשֵׁם יְהֹוָה אֶקְרָא: נְדָרַי לַיהֹוָה אֲשַׁלֵּם, נֶגְדָה נָּא לְכָל עַמּוֹ: בְּחַצְרוֹת בֵּית יְהֹוָה בְּתוֹכֵכִי יְרוּשָׁלָיִם, הַלְלוּיָהּ:
(9) What can I give back to the Lord for all that God has favored me? A cup of salvations I will raise up and I will call out in the name of the Lord. My vows to the Lord I will pay, now in front of the Lord's entire people. Precious in the eyes of the Lord is the death of God's pious ones. Please Lord, since I am Your servant, the son of Your maidservant; You have opened my chains. To You will I offer a thanksgiving offering and I will call out in the name of the Lord. My vows to the Lord I will pay, now in front of God's entire people. In the courtyards of the house of the Lord, in your midst, Jerusalem. Halleluyah! (Psalms 116:12-19)
Context: This is the second half of Psalm 116. One of the themes here is having an "attitude of gratitude".
What can you give back to the Lord for all that God has favored you?
Context: This is Six13 and Kol Rina singing "Ma Ashiv".
(י) הַלְלוּ אֶת יְהֹוָה כָּל גּוֹיִם, שַׁבְּחוּהוּ כָּל הָאֻמִּים: כִּי גָבַר עָלֵינוּ חַסְדּוֹ, וֶאֱמֶת יְהֹוָה לְעוֹלָם, הַלְלוּיָהּ: הוֹדוּ לַיהֹוָה כִּי טוֹב - כִּי לְעוֹלָם חַסְדּוֹ: יֹאמַר נָא יִשְׂרָאֵל - כִּי לְעוֹלָם חַסְדּוֹ: יֹאמְרוּ נָא בֵית אַהֲרֹן - כִּי לְעוֹלָם חַסְדּוֹ: יֹאמְרוּ נָא יִרְאֵי יְהֹוָה - כִּי לְעוֹלָם חַסְדּוֹ:
(10) Praise the name of the Lord, all nations; extol God, all peoples. Since God's kindness has overwhelmed us and the truth of the Lord is forever. Halleluyah! Thank the Lord, since God is good, since God's kindness is forever. Let Israel now say, "Thank the Lord, since God is good, since God's kindness is forever." Let the House of Aaron now say, "Thank the Lord, since God is good, since God's kindness is forever." Let those that revere the Lord now say, "Thank the Lord, since God is good, since God's kindness is forever." (Psalms 117-118:4)
Context: This is Psalm 117 and the beginning of Psalm 118. In some communities the verses (starting with "Hodu" and onward) are repeated, in some they are not. This is not a matter of some places doing it right -- the question of repeating or not repeating these verses is so old that it dates back to the Mishnah, 1800 years ago (Mishnah Sukkah 3:11), which rules that it is fine to do it either way.
Another way of translating "chesed" besides "kindness" is "grace", namely "unearned kindness". How does G-d show grace to you?
Context: This is a common tune for Hodu.
Context: This is Six13 and Kol Rina singing Psalm 117 and Hodu.
Context: This is a version written by Debbie Friedman in 1981 for the album “Sing Unto God” (https://www.discogs.com/release/13947056-Debbie-Friedman-And-The-Youth-Shall-See-Visions), and performed by the Platt Brothers. Ben Platt was the star of the Broadway musical “Dear Evan Hanson”, but all three of them grew up performing at Camp Ramah Ojai. You can read more about them here: https://www.heyalma.com/everything-you-need-to-know-about-the-brothers-platt/
Context: This is by Safam, on their 1980 "Sons of Safam" album.
(יא) מִן הַמֵּצַר קָרָאתִי יָהּ. עָנָנִי בַּמֶּרְחַב יָהּ: יְהֹוָה לִי לֹא אִירָא. מַה יַעֲשֶׂה לִי אָדָם: יְהֹוָה לִי בְּעוֹזְרָי. וַאֲנִי אֶרְאֶה בְשׂנְאָי: טוֹב לַחֲסוֹת בַּיהֹוָה. מִבְּטֹחַ בָּאָדָם: טוֹב לַחֲסוֹת בַּיהֹוָה. מִבְּטֹחַ בִּנְדִיבִים: כָּל גּוֹיִם סְבָבוּנִי. בְּשֵׁם יְהֹוָה כִּי אֲמִילַם: סַבּוּנִי גַם סְבָבוּנִי. בְּשֵׁם יְהֹוָה כִּי אֲמִילַם: סַבּוּנִי כִדְבוֹרִים. דֹּעֲכוּ כְּאֵשׁ קוֹצִים. בְּשֵׁם יְהֹוָה כִּי אֲמִילַם: דָּחֹה דְחִיתַנִי לִנְפֹּל. וַיהֹוָה עֲזָרָנִי: עָזִּי וְזִמְרָת יָהּ. וַיְהִי לִי לִישׁוּעָה: קוֹל רִנָּה וִישׁוּעָה בְּאָהֳלֵי צַדִּיקִים. יְמִין יְהֹוָה עֹשָׂה חָיִל: יְמִין יְהֹוָה רוֹמֵמָה. יְמִין יְהֹוָה עֹשָׂה חָיִל: לֹא אָמוּת כִּי אֶחְיֶה. וַאֲסַפֵּר מַעֲשֵׂי יָהּ: יַסּוֹר יִסְּרַנִּי יָהּ. וְלַמָּוֶת לֹא נְתָנָנִי: פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק. אָבֹא בָם אוֹדֶה יָהּ: זֶה הַשַּׁעַר לַיהֹוָה. צַדִּיקִים יָבֹאוּ בוֹ:
(11) From the narrow place I have called, Lord; God answered me from the wide space, the Lord. The Lord is for me, I will not fear, what will man do to me? The Lord is for me with my helpers, and I shall glare at those that hate me. It is better to take refuge with the Lord than to trust in man. It is better to take refuge with the Lord than to trust in nobles. All the nations surrounded me - in the name of the Lord, as I will chop them off. They surrounded me, they also encircled me - in the name of the Lord, as I will chop them off. They surrounded me like bees, they were extinguished like a fire of thorns - in the name of the Lord, as I will chop them off. You have surely pushed me to fall, but the Lord helped me. My boldness and song is the Lord, and God has become my salvation. The sound of happy song and salvation is in the tents of the righteous, the right hand of the Lord acts powerfully. I will not die but rather I will live and tell over the acts of the Lord. The Lord has surely chastised me, but God has not given me over to death. Open up for me the gates of righteousness; I will enter them, thank the Lord. This is the gate of the Lord, the righteous will enter it. (Psalms 118:5-20)
Context: This is the bulk of Psalm 118.
Have you been in a "narrow place" in your life before?
Context: This is the most common tune for “Min HaMeitzar”, here sung by Cantor Lizzie Weiss of Temple Emanuel of Beverly Hills.
Context: This is Deborah Sacks Mintz's version of "Min HaMeitzar", produced with Hadar.
Context: This is the tune by Rabbi Shefa Gold for “Ozi v’zimrat Yah” (a text also in the Song of the Sea in Exodus 15). It is being sung here by Marsha Nagorsky of Anshe Emet Synagogue in Chicago. To hear it being done in a round, here’s a video by Mishkan Chicago: https://youtu.be/Xgsj5oh18KU and here’s one from the Women of the Wall: https://youtu.be/tFGZw84inmA. Finally, here’s a video of Techiya, MIT’s Jewish a cappella group, singing their arrangement: https://youtu.be/tvdABBh8eA8
Context: This is a Yemenite version of “Ozi v’zimrat Yah”, though this time the Exodus 15 version. It is being performed by the Chicago Children’s Choir in 2016.
Context: This is "Pitchu Li", by Safam. It is on their 1980 album "Sons of Safam".
Context: Rabbi Joe Black wrote this song inspired by "Pitchu Li" and it appears on his 2015 "Eight Nights of Joy" album with the Maxwell Street Klezmer Band, led by Lori Lippitz. She's in the front in this video, next to Rabbi Black.
(יב) אוֹדְךָ כִּי עֲנִיתָנִי. וַתְּהִי לִי לִישׁוּעָה. אוֹדְךָ כִּי עֲנִיתָנִי. וַתְּהִי לִי לִישׁוּעָה. אֶבֶן מָאֲסוּ הַבּוֹנִים. הָיְתָה לְרֹאשׁ פִּנָּה. אֶבֶן מָאֲסוּ הַבּוֹנִים. הָיְתָה לְרֹאשׁ פִּנָּה. מֵאֵת יְהֹוָה הָיְתָה זֹאת. הִיא נִפְלָאת בְּעֵינֵינוּ. מֵאֵת יְהֹוָה הָיְתָה זֹאת. הִיא נִפְלָאת בְּעֵינֵינוּ. זֶה הַיּוֹם עָשָׂה יְהֹוָה. נָגִילָה וְנִשְׂמְחָה בוֹ. זֶה הַיּוֹם עָשָׂה יְהֹוָה. נָגִילָה וְנִשְׂמְחָה בוֹ:
(12) I will thank You, since You answered me and You have become my salvation. The stone that was left by the builders has become the main cornerstone. From the Lord was this, it is wondrous in our eyes. This is the day of the Lord, let us exult and rejoice upon it. (Psalms 118:21-24)
Context: This is the next part of Psalm 118. There are many tunes for "Odecha", and some of them are done responsively.
How can an ordinary day be construed as "This is the day of the Lord, let us exult and rejoice upon it"?
Context: This is Beged Kefet's take on "Odecha" from their 2003 album "One Little Dot". Beged Kefet was a group active from 1982 to 2009, comprised of the clergy couples of : Rabbi Les Bronstein and Cantor Benjie Ellen Schiller, Rabbi Billy Dreskin and Cantor Ellen Dreskin, Cantor Leon Sher and Beth Sher, and Cantor Riki Lippitz (formerly married to Rabbi John Schechter). See here for their (now somewhat outdated) bios: https://www.oysongs.com/products/bio.cfm?artist_id=128, and to see Cantor Azi Schwartz of Park Avenue Synagogue in NYC do this tune during services see here: https://www.youtube.com/watch?v=Aq_7IFbx6xU (cameo by Cantor Rachel Brook now of Anshe Emet Synagogue in Chicago starting at 1:38).
Context: This version was written by Salamone Rossi, a 1500s Italian Jewish composer who was one of the pioneers of polyphonic music (multiple voices singing different parts at the same time).
Context: This is Psalms 118, verse 25. When it's done in Hallel, each half is repeated, and each repeat is then done responsively (so instead of 2 phrases, it's done a total of 8 times).
What would you like G-d to give you success in?
Context: This is from Julie Geller's 2020 album "Zeh HaYom". The song covers all of Psalm 118. It hasn't caught on much, but it goes really nicely with the words.
(יד) בָּרוּךְ הַבָּא בְּשֵׁם יְהֹוָה. בֵּרַכְנוּכֶם מִבֵּית יְהֹוָה: בָּרוּךְ הַבָּא בְּשֵׁם יְהֹוָה. בֵּרַכְנוּכֶם מִבֵּית יְהֹוָה: אֵל יְהֹוָה וַיָּאֶר לָנוּ. אִסְרוּ חַג בַּעֲבוֹתִים. עַד קַרְנוֹת הַמִּזְבֵּחַ: אֵל יְהֹוָה וַיָּאֶר לָנוּ. אִסְרוּ חַג בַּעֲבוֹתִים. עַד קַרְנוֹת הַמִּזְבֵּחַ: אֵלִי אַתָּה וְאוֹדֶךָּ. אֱלֹהַי אֲרוֹמְמֶךָּ: אֵלִי אַתָּה וְאוֹדֶךָּ. אֱלֹהַי אֲרוֹמְמֶךָּ: הוֹדוּ לַיהֹוָה כִּי טוֹב. כִּי לְעוֹלָם חַסְדּוֹ: הוֹדוּ לַיהֹוָה כִּי טוֹב. כִּי לְעוֹלָם חַסְדּוֹ:
(14) Blessed be the one who comes in the name of the Lord, we have blessed you from the house of the Lord. God is the Lord, and God has illuminated us; tie up the festival offering with ropes until it reaches the corners of the altar. You are my Power and I will thank You; my God and I will exalt You. Thank the Lord, since God is good, since the Divine kindness is forever.(Psalms 118:26-29)
Context: This is the next part of Psalm 118. Note that some scholars think that the part of tying up the horns of the festival offering is "stage directions" that got put into the text by mistake.
What would it look like to come in the name of the Lord?
Context: This is a tune for "Eili Ata", possibly by Rabbi Shlomo Carlebach. Part B of the tune can be applied to the "Hodu" line. The song is included in the Tara Publication song book Hasidic Melodies: A Joyous Celebration in Song.
(טו) יְהַלְלוּךָ יְהֹוָה אֱלֹהֵינוּ עַל כָּל מַעֲשֶׂיךָ. וַחֲסִידֶיךָ צַדִּיקִים עוֹשֵׂי רְצוֹנֶךָ. וְכָל עַמְּךָ בֵּית יִשְׂרָאֵל. בְּרִנָּה יוֹדוּ וִיבָרְכוּ וִישַׁבְּחוּ וִיפָאֲרוּ וִישׁוֹרְרוּ וִירוֹמְמוּ וְיַעֲרִיצוּ וְיַקְדִּישׁוּ וְיַמְלִיכוּ אֶת שִׁמְךָ מַלְכֵּנוּ תָּמִיד. כִּי לְךָ טוֹב לְהוֹדוֹת. וּלְשִׁמְךָ נָּאֶה לְזַמֵּר. כִּי מֵעוֹלָם וְעַד עוֹלָם אַתָּה אֵל: בָּרוּךְ אַתָּה יְהֹוָה מֶלֶךְ מְהֻלָּל בַּתִּשְׁבָּחוֹת:
(15) All of your works shall praise You, Lord our God, and your pious ones, the righteous ones who do Your will; and all of Your people, the House of Israel will thank and bless in joyful song: and extol and glorify, and exalt and acclaim, and sanctify and coronate Your name, our Sovereign. Since, You it is good to thank, and to Your name it is pleasant to sing, since from always and forever are you the Power. Blessed are You, a sovereign who is glorified with praise.
Context: This is a prayer that does not come from the Book of Psalms (or anywhere in the Bible).
What does it mean that someone's works would praise them? Can you think of an example?
(א) יִתְגַּדַּל וְיִתְקַדַּשׁ גרסת הגר"א: יִתְגַּדֵּל וְיִתְקַדֵּשׁ שְׁמֵהּ רַבָּא. ועונים: אמן בְּעָלְמָא דִי בְרָא כִּרְעוּתֵהּ. וְיַמְלִיךְ מַלְכוּתֵהּ, בְּחַיֵיכוֹן וּבְיוֹמֵיכוֹן וּבְחַיֵי דְּכָל בֵּית יִשְׂרָאֵל, בַּעֲגַלָא וּבִזְמַן קָרִיב וְאִמְרוּ אָמֵן:
הקהל עונה: אמן. יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָא:
יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָא: יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל , שְׁמֵהּ דְּקוּדְשָׁא בְּרִיךְ הוּא ועונים: בְּרִיךְ הוּא
לְעֵילָא מִן כָּל בעשרת ימי תשובה במקום לְעֵילָא מִן כָּל: לְעֵילָא וּלְעֵילָא מִכָּל בִּרְכָתָא וְשִׁירָתָא, תֻּשְׁבְּחָתָא וְנֶחָמָתָא, דַאֲמִירָן בְּעָלְמָא. וְאִמְרוּ אָמֵן: ועונים: אמן
קהל: קַבֵּל בְּרַחֲמִים וּבְרָצון אֶת תְּפִלָּתֵנוּ:
תִּתְקַבַּל צְלוֹתְהוֹן וּבָעוּתְהוֹן דְּכָל בֵּית יִשְׂרָאֵל קֳדָם אֲבוּהוֹן דִּי בִשְׁמַיָּא , וְאִמְרוּ אָמֵן. ועונים: אמן
קהל: יְהִי שֵׁם יְהוָה מְברָךְ מֵעַתָּה וְעַד עולָם:
יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָא וְחַיִּים עָלֵינו וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן: ועונים: אמן
קהל: עֶזְרִי מֵעִם יְהוָה עשֵׂה שָׁמַיִם וָאָרֶץ:
עוֹשֶׂה שָׁלוֹם בעשרת ימי תשובה: השלום בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל, וְאִמְרוּ אָמֵן: ועונים: אמן
May God's great name be exalted and hallowed throughout the created world, as is God's wish. May God's sovereignty soon be established, in your lifetime and in your days, and in the days of all the house of Israel. And we say: Amen.
May God's great name be acknowledged forever and ever!
May the name of the Holy One be acknowledged and celebrated, lauded and worshipped, exalted and honored, extolled and acclaimed -- though God, who is blessed b'rich hu is truly beyond all acknowledgement and praise, or any expressions of gratitude or consolation ever spoken in the world. And we say: Amen.
May the prayers and pleas of all Israel be accepted by their creator in Heave. And we say: Amen.
May Heaven bestow on us, and on all Israel, life and abundant and lasting peace. And we say: Amen.
May the One who creates peace on high bring peace to us and to all Israel. And we say: Amen
Context: This is the Kaddish Shalem, indicating the end of a section of the service.
What would it look like.
Context: This is Cantor Jack Chomsky doing the Shabbat and Festival version of the Kaddish Shalem. Cantor Chomsky was the cantor at Tifereth Israel in Columbus, OH, from 1982-2020 (following Cantor Neil Schwartz).
Context: This is a 2018 video about Hallel produced by BimBam and narrated by Rabbi Josh Feigelson.
Appendix: Hallel in the Talmud
מַתְנִי׳ כׇּל הַיּוֹם כָּשֵׁר לִקְרִיאַת הַמְּגִילָּה, וְלִקְרִיאַת הַהַלֵּל, וְלִתְקִיעַת שׁוֹפָר, וְלִנְטִילַת לוּלָב, וְלִתְפִלַּת הַמּוּסָפִין,…. גְּמָ׳ מְנָלַן? דְּאָמַר קְרָא: ״וְהַיָּמִים הָאֵלֶּה נִזְכָּרִים וְנַעֲשִׂים״. לִקְרִיאַת הַהַלֵּל, דִּכְתִיב: ״מִמִּזְרַח שֶׁמֶשׁ עַד מְבוֹאוֹ״. (רַבִּי יוֹסֵי) אוֹמֵר: ״זֶה הַיּוֹם עָשָׂה ה׳״.
MISHNA: Although it is preferable to fulfill a particular day’s mitzva at the earliest possible hour, the entire day is a valid time for reading the Megilla; for reciting hallel; for sounding the shofar on Rosh HaShana; for taking the lulav and the other species on Sukkot; for the additional prayer recited on Shabbat and other occasions; … GEMARA: The Gemara asks: From where do we derive that these mitzvot were commanded to be performed specifically during the day? With regard to reading the Megilla, the verse states: “That these days should be remembered and kept” (Esther 9:28). For reciting the hallel, the proof is from that which is written in hallel: “From the rising of the sun to its setting, the Lord’s name is to be praised” (Psalms 113:3). Rabbi Yosei said: The proof is from another verse in hallel: “This is the day that the Lord has made” (Psalms 118:24), implying that it is to be recited during the day and not at night.
(ז) מָזְגוּ לוֹ כוֹס שְׁלִישִׁי, מְבָרֵךְ עַל מְזוֹנוֹ. רְבִיעִי, גּוֹמֵר עָלָיו אֶת הַהַלֵּל, וְאוֹמֵר עָלָיו בִּרְכַּת הַשִּׁיר. בֵּין הַכּוֹסוֹת הַלָּלוּ, אִם רוֹצֶה לִשְׁתּוֹת, יִשְׁתֶּה. בֵּין שְׁלִישִׁי לָרְבִיעִי, לֹא יִשְׁתֶּה:
(7) They poured for the leader of the seder the third cup of wine, and he recites the blessing over his food, Grace After Meals. Next, they pour him the fourth cup. He completes hallel over it, as he already recited the first part of hallel before the meal. And he also recites the blessing of the song at the end of hallel over the fourth cup. During the period between these cups, i.e., the first three cups established by the Sages, if one wishes to drink more he may drink; however, between the third cup and the fourth cup one should not drink.