Topics Page: Hallel

(5) On each and every one of these eight days, the entire Hallel is recited. 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.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 Megillah and for the erection of an eruv. A blessing should be recited for every definite obligation established by our Sages.In contrast, if an obligation was established by the Sages because of a doubt - e.g., tithing d'mai, - a blessing is not recited. [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? [This was ordained] lest it be treated with disdain.

(6) It is not the recitation of Hallel on Chanukah alone that is a Rabbinic ordinance, but rather, at all times - 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. They are: the eight days of Sukkot, the eight days of Chanukah, the first day of Pesach, 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 extra celebration. The [Sages] did not ordain the recitation of Hallel on Purim, because the reading of the Megillah [serves the purpose of Hallel].

As Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yehotzadak: On eighteen days a year, the individual completes the full hallel. And they are: The eight days of the festival of Sukkot, including the Eighth Day of Assembly; the eight days of Hanukkah; the first Festival day of Passover; and the Festival day of Assembly, i.e., Shavuot. And in the Diaspora, where a second day is added to each Festival due to uncertainty over the correct date, there are twenty-one days, and they are: The nine days of the festival of Sukkot, including the last day, known as the Celebration of the Torah, the eight days of Hanukkah, the first two days of Passover, and the two Festival days of Assembly.

(1) Blessed are you Lord, master of the universe, who has sanctified us with His commandments and commanded us to recite the Hallel.

(4) 2) Festivals

(5) First we acknowledge that the creation of both the body and the spirit of the Jewish people was from God ("You have chosen us... And you have brought us close"); and that the maintenance of the body and the spirit of the nation is also an act of God ("and Your great name"). We then make note of the special import of this holiday ("and gave"). Then we speak about the special character of the day - whether it is about the creation of the Jewish people or its maintenance, the request from God concerning the creation or maintenance of the Jewish people is in, "May it come and may it ascend," and in, "And raise up for us." This is like, "God and God of our Forefathers, accept," on Shabbat. This is to bring down the blessing of the holiday: Life, peace and joy - may they come to fruition in our lives. And after the standing prayer (amidah), we recite the Hallel. On the first days of Pesach and on all the days of Sukkot, it is 'full Hallel,' like Chanukkah. But on the later days of Pesach, it is like Rosh Chodesh (the first day of the month): We skip [some sections] and recite 'half Hallel.' (The reason is explained nicely: It is because the latter days of Pesach do not only remind us of the salvation of the Jewish people, but rather also of the downfall of the Egyptians and their drowning in the sea. So it is like the Sages, may their memory be blessed, say [Yalkut Shimoni on Nakh 1085], that it is not good to say and prolong verse and praise about the destruction of the creations of God. That is why Hallel is not full [on those days].

(2) And we recite Hallel in skips, either as individually or publicly. And there are those who say that the public bless over it in the beginning to recite Hallel, and if he blessed to complete, he does not need to go back (Mordechai Chapter "With what do we kindle and Stalks of Wheat"); and at the end, "Y'hallelu'cha." And an individual does not bless over it. And there are those who say that even the public does not bless over it, not at the beginning nor at the beginning, and this is the position of the Rambam, and we are accustomed with all the kingdoms of the Land of Israel and its surrounding areas. Gloss: And there are those who say that also an individual blesses over it (Tur in the name of the Rosh and Rabbeinu Tam). And we are accustomed to do this in these countries. And in any case one should be careful to recite publically in order to bless on it with the public. And there are those who say that when a person recites individually, and two that say it with him the beginning of the chapters that this is like [when] many [recite] (Mordechai Chapter "With what do we kindle and accumulations" in the name of Shocher Tov). And they are accustomed to this in "Hodu" and not in "Ana."

Many significant halakhot can be learned from the custom of hallel based on the manner in which it was recited. In reciting hallel there are allusions to several halakhic matters and customs that the Sages instituted due to circumstances extant at the time. Although due to increased literacy and familiarity with the hallel liturgy the reasons no longer apply, these customs remain in practice. The prayer leader recites: “Halleluya” (Psalms 113:1), and the congregation recites: Halleluya, in response. From here is the source that there is a mitzva to respond: Halleluya. Likewise, the prayer leader recites: “Give praise, servants of the Lord” (Psalms 113:1), and the congregation recites: Halleluya, in response. From here is the source of the halakha cited in the mishna that if an adult male was reciting hallel on his behalf, he answers: Halleluya. He recites: “Thank the Lord, for He is good” (Psalms 118:1), and they respond: “Thank the Lord, for He is good.” From here is the source that there is a mitzva to respond by reciting the beginnings of chapters. It was also stated that Rav Ḥanan bar Rava said: There is a mitzva to respond by reciting the beginnings of chapters. Rava continued to cite the significant halakhot learned from hallel. The prayer leader recites: “Lord, please save us” (Psalms 118:25), and the congregation recites: “Lord, please save us,” in response. From here is the source of the halakha cited in the mishna that if a minor was reciting a portion that is not from the beginning of a chapter on one’s behalf, he recites after him precisely what he says. The prayer leader recites: “Lord, please grant us success,” and the congregation recites in response: “Lord, please grant us success” (Psalms 118:25). From here is the source of the halakha that if one comes to repeat a particular verse in hallel twice, he may repeat it. The prayer leader recites: “Blessed is one who comes” (Psalms 118:26), and the congregation recites the rest of the verse: “In the name of the Lord” (Psalms 118:26), in response. From here is the source of the halakha that the halakhic status of one who hears a passage recited is equivalent to that of one who recites it, as the congregation fulfills its obligation even though it does not repeat the entire verse.

(5) 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; and for the additional offerings sacrificed in the Temple on these occasions. And the entire day is also a valid time for the confession over the bulls brought by the Sanhedrin or by the High Priest to atone for mistakes they had made in their instruction to the people; for the declaration made on the last day of Passover in the fourth and seventh year of the Sabbatical cycle, stating that one’s obligations with regard to tithes have been properly fulfilled (see Deuteronomy 26:12–15); and for the confession of sins made by the High Priest on Yom Kippur over the special offerings brought on that day. The entire day is also a valid time for placing hands on the head of an offering; for slaughtering an offering; for waving those offerings that require waving in the Temple; for bringing meal-offerings near to the altar; for scooping out a fistful of flour from a meal-offering in order to burn it on the altar; and for burning the fistful of flour on the altar; for pinching the necks of the turtledoves and young pigeons sacrificed as offerings in the Temple; and for receiving the blood of an offering in a vessel; and for sprinkling blood on the altar and on the curtain separating between the Holy and the Holy of Holies. And the entire day is also a valid time for giving a woman suspected by her husband of having been unfaithful [sota] to drink from the bitter waters (see Numbers 5:11–31); for breaking the neck of the heifer as part of the procedure followed when a corpse is found outside a town and it is not known who caused his death (see Deuteronomy 21:1–9); and for all the steps in the purification process of the leper (see Leviticus 14:1–20).

Rav Yehuda said that Shmuel said: The song in the Torah, i.e., the Song at the Sea (Exodus 15:1–19), Moses and the Jewish people recited it when they ascended from the sea. The Gemara asks: And who said this hallel mentioned in the mishna, Psalms 113–118? The Gemara answers: The Prophets among them established this hallel for the Jewish people, that they should recite it on every appropriate occasion; and for every trouble, may it not come upon them, they recite the supplications included in hallel. When they are redeemed, they recite it over their redemption, as hallel includes expressions of gratitude for the redemption. It was taught in a baraita that Rabbi Meir would say: All the praises stated in the book of Psalms were recited by David, as it is stated: “The prayers of David, son of Yishai, are ended [kalu]” (Psalms 72:20). Do not read kalu; rather, read kol elu, all of these, which indicates that the entire book of Psalms consists of the prayers of King David. The Gemara clarifies: According to those who dispute Rabbi Meir’s claim that the entire book of Psalms was composed by King David, who recited this hallel? Rabbi Yosei says: My son Elazar says that Moses and the Jewish people recited it when they ascended from the sea. And his colleagues dispute him, saying that it was recited by King David. And the statement of my son, Elazar, appears more accurate than their statement. The reason is as follows: Is it possible that the Jewish people slaughtered their Paschal lambs and took and waved their lulavim all those generations without reciting a song? Rather, the Jews must have recited a song each year. Since it is the custom to sing hallel nowadays, it is evidently an ancient institution.

(3) Therefore we are obligated, etc.: This is the version I have found in all of the Ashkenazi orders [of prayer], and it seems very correct to me: Therefore we are obligated to thank, praise, laud, glorify, exalt, lavish, bless, raise high and acclaim He who made miracles, etc. And these are nine praises; and the tenth praise is, "And let us say before Him, Halleluyah!" And it appears that there are ten praises, corresponding to the ten praises with which the book of Psalms were said. And in the chapter [entitled] Arvei Pesachim (Pesachim 117a): This book is said by means of ten types of hymns - by nitzuaḥ, niggun, maskil, mizmor, shir, ashrei, tehillah, tefillah, hodaah and halleluyah. The greatest of them all is halleluyah, as it includes God’s name and praise in one word. To here [is the Gemara]. Hence here it said nine types of praises, and "let us say before Him, Halleluyah," is the tenth, since it is the greatest of the ten praises.

(1) It is found in the Gemara (Megillah 14a), "Why do we not say Hallel over the miracle of Purim?" And it answers, "The reading [of the Megillah] is Hallel"; meaning it is the same topic. For it is is stated (Psalms 114:1), "When Israel left Egypt, etc." [which is in the Hallel]. Hence that is called the Egyptian Hallel (Berakhot 56a). Yet that Hallel is not relevant to the other miracles, but rather the Great Hallel (Psalms 136). [Yet we read the Egyptian Hallel on all the holidays, and not the Great Hallel!?!] Rather the matter of Hallel is that we bring forth Kindness (Chessed) to the world and sweeten the restrictive forces (gevurot): Since we praise God, may He be blessed, He comes with pleasure. And because of that He brightens us within each person. And this is [the meaning of] what is written in it (118:5-9), "From the strait, etc. He answered me in the broadness of the Lord. [...] It is better to take refuge, etc." So too, the other verses, such that they are the sweetening of the restrictive forces. And behold [the Sages], may their memory be blessed, said (Megillah 4a), "One is obligated to read the Megillah at night and to repeat it during the day." That is because there are two restrictive forces, since every restrictive force is doubled. But this is not so with the forces of kindness (chassadim). For kindness is elemental, whereas restriction is doubled - since it is called restriction for the recipient.

Any individual who was in distress and was saved from it is permitted to fix [the recitation of] Hallel for himself on that day each year; however he should not recite a blessing over it. And so too is the law for any group. This was an ordinance of the prophets, to say it for any distress from which we have been saved.

(2) And to read [the] Hallel: On the holidays and on the eight days of Chanukkah, and as it is said in the Tosefta Sukkah (3:2), "On eighteen days in the year and one night do we read the Hallel. These are the eight days of the festival,the eight days of Hanukkah, the first holiday of Passover and its night, and the holiday of Shavuot."The origin of the Hallel was in the Temple on holidays, and it was accompanied by musical instruments used all the other days of the year, but with the addition of the flute, as the mishnah in Arakhin teaches, "On twelve days in the year the flute plays before the altar." (Arakhin 2:3). And in the Gemara there, it explains the reason for this law: "Since an individualfinishes the Hallel (Arakhin 10a). It is true that they recited the Hallel on Chanukkah in the Temple.However they did not play the flute. Perhaps that is because the festival of Chanukkah was only added at the time of the Second Temple, at which time the practices of the instruments were already set; or because they sought to distinguish between the earlier holidays, which are from the Torah, and the days of Chanukkah, which are not from the Torah. Hallel went from being the service of God in the Temple to the divine service in the synagogue, as is reflected in the statement of Rabbi Shimon ben Yehotzadak, "The eighteen days that the individual completes the Hallel." For "the individual," is as opposed to the Jewish people in the Temple. The reading of Hallel mentioned in the mishnah may have intended the reading of Hallel in the Temple as well as that in the synagogue.

MISHNAH: One ties the lulav only with its own kind, the words of Rebbi Jehudah. Rebbi Meïr says, even with a string. Rebbi Meïr said, it happened that the people of Jerusalem did tie their lulavim with golden jewels. They told him, under these they tied it with its own kind. Where did they move? At thank the Eternal beginning and end, and also at please, Eternal, please save, following the words of the House of Hillel. The House of Shammai say, also at please, Eternal, please give success. Rebbi Aqiba said, I was watching Rabban Gamliel and Rebbi Joshua, when all the people were shaking their lulavim but they moved them only at please, Eternal, please save.If somebody returns from a trip where he had no lulav, when he enters his house he can take it at his table. If he did not take it in the morning he may take it in the afternoon since the entire day is qualified for the lulav.

(1) הלל הגדול- this is from (Psalms 136:1): “Praise the LORD; for He is good, His steadfast love is eternal” until "By the rivers of Babylon” (Psalm 137 – though the notes list Psalm 138). And the reason that they didn’t recite the Large Hallel until they ate and drank is because the general principle among us is that we don’t recite the large Hallel other than with a satiated soul and a full stomach (see Tractate Taanit 26a). And the Halakha is according to Rabbi Eliezer.

May my portion be among those who complete Hallel every day: In the Gemara, it is explained as [meaning] the verses of praise (pesukei dezimra). But this is difficult. Certainly everyone is careful about saying this every day!?! So it appears to me, with the help of the Heavens, that his saying, "those who complete Hallel," is about the verse, "Let every soul praise the Lord" (Psalms 153:6), which is the end of Hallel every day, since we say it after all the verses of praise. And this verse tells a person that for each and every breath, "Praise the Lord in thought; and this should not move away from your heart." (Bereishit Rabbah 14:9). And fortunate is the one who fulfills what this verse, which is the end of the Hallel, states - that he should truly praise God, may He be blessed, in his thought for each and every breath.

(1) Yom Ha-atzma’ut, Yom Yerushalayim, Yom Ha-zikaron, and Yom Ha-Sho’ah / Reciting Hallel

(2) It is a mitzva to recite Hallel on special occasions, in order to thank and praise God for the miracles He performs on our behalf. First and foremost, we recite Hallel on the festivals that the Torah commands us to observe: Pesaḥ, Shavu’ot, and Sukkot, when we remember the miracles and acts of kindness that God performed for us when He took us out of Egypt, gave us the Torah, and brought us through the wilderness to Eretz Yisrael.

(3) The Sages also instituted the recitation of Hallel on all eight days of Ḥanuka, as the beraita states:Why did they see fit to require us to recite the complete Hallel on these days? To teach us that for every salvation God performs for Israel, they (the Jews) come before Him in song and praise. Accordingly, it says in the book of Ezra, “They responded with praise (hallel) and thanks to the Lord: ‘For He is good….’” (Megilat Ta’anit, ch. 9)

(4) Similarly, the Talmud states that after the miracle of the splitting of the Red Sea:The prophets among them instituted that the Jews should recite Hallel at every episode and for every trouble that does not befall them, and when they are redeemed they should recite it over their redemption. (Pesaḥim 117a)Rashi explains that the Sages of the Second Temple era relied on this principle to institute the recitation of Hallel on Ḥanuka.

(5) It follows that we must recite Hallel over the miracle that God performed for us on Yom Ha-atzma’ut. On that day we were saved from the worst hardship of all, that of exile and subjugation to foreigners, which caused all of the terrible suffering and massacres that we experienced for nearly 2,000 years.

(27) And we pour the third cup and he recites the Grace after the meal. And afterwards, we pour a fourth cup and complete the Hallel over it. And we begin with, “Pour out Your wrath, etc.”; after it is, “Not for us.” Then we complete the Hallel and after it is, “And they shall praise You.” But one does not recite the [introductory] blessing over it, “to complete the Hallel.” That is because we do not recite it by way of an obligation. Moreover, we do not recite the whole thing. However, that which it uses the term, complete, only means that one doesn’t skip around in it, like on Rosh Chodesh. And Rabbi Zerachiah, may his memory be blessed, wrote - and these are his words: And the closing [blessing] of Hallel is not on account of it requiring a blessing after it. For here there is not [the principle of], there is nothing that requires a blessing after it that does not require a blessing before it, and since we don’t recite a blessing before it, we may not recite a blessing after it. Rather we understand from it, that it is not from this reason that we make a blessing after it, but rather that the closing [blessing] is from the structure of Hallel. For so do we conclude it on the days [that we say] Hallel. Hence we do not differentiate from that on this night. And the Hallel that we say on this night is not from the category of Hallel, but from the category of saying song for the miracle. For this is as we learned (Pesachim 10:5), “Rabban Gamliel said, ‘Whoever has not said these three things on Pesach has not fulfilled his obligation.’” And [at that mishnah’s] end, we learned, “Therefore we are obligated [to praise].”

(1) The holiday of Shavuot is on the fiftieth day of the counting of the Omer. The order of prayer is like that on the holiday of Passover, except that we say, "this festival day of Shavuot, the time of the giving of our Torah." And in the additional service (musaf), we mention the additional sacrifices [of this holiday], "And on the Day of the First Fruits," until, "and two daily sacrifices according to their law." And we recite the complete Hallel and take out two [Torah] scrolls: On the first day, five people read in Parshat Yitro [beginning] from, "In the third month" (Exodus 19:1), until the end of the [parsha]. And the one who concludes reads [beginning from], "And on the Day of the First Fruits" (Numbers 28:26); and he concludes with the chariot of Ezekiel, ending [that reading] with the verse, "Then a spirit lifted me up" (Ezekiel 3:12). And on the second day, we read the section [that begins with], "Every firstborn" (Deuteronomy 15:19), to the end of the section; and the one who concludes reads the same as [that which was read] the previous day, but he concludes with Habakkuk, [beginning] from, "But the Lord in His holy Abode" (Habakkuk 2:20), until, "for the leader; with instrumental music" (Habakkuk 3:19). And we have the practice in all places to say the Azharot, which is based on the sum total of the [Torah's] commandments, during the additional service after the repetition of the [standing amidah] prayer. But every place does what is in accordance with its custom.

(1) The lulav is taken and the altar is encircled together with the willow branch either six or seven days, depending on which day of the Festival occurs on Shabbat. The obligation to recite the full hallel and the mitzva of rejoicing, i.e., eating the meat of the peace-offering, is in effect for eight days, seven days of Sukkot and the Eighth Day of Assembly. The mitzva of sukka and the ritual of the water libation on the altar are in effect for seven days. The flute is played in the Temple for five or six days, depending on which day of the Festival occurs on Shabbat, to enhance the rejoicing on the Festival.

(9) On the eighth day, there shall be a convocation for you: For there is Hallel and joy on eight. And they expounded, "'And you shall be altogether happy' (Deuteronomy 16:15) - to include the [night of] the eighth, etc." As the joy needs to be for the sake of the Heavens. And the hint [to this] is that there is Hallel and joy on eight. For the eighth is above the nature that is in the seven days of building. And it is written (Jeremiah 9:22-23), "Let not one glory... But let him that glories glory in this, that he understands and knows Me." And that is Shmini Atzeret; and for that reason this day has no point of contact with any [other] nation. As on the seven days of Sukkot, there is joy from the angle of nature, but on Shmini Atzeret, it is the root of joy, as mentioned above. And there is a hint in the verse (Proverbs 25:14), "Like clouds and wind without rain, so is one who vaunts himself over a false gift." For in the first seven days there are clouds and wind - the sukkah (hut) is clouds of glory and we wave the four species to the four winds (ruchot, which is usually understood here as directions). So because of that, there is something for everyone to grab. But the rain that is on Shmini Atzeret was only given over to people of truth, for the joy and Hallel is in it (eight), as mentioned above. Hence, "without rain is one who vaunts himself over a false gift," are the nations of the world except for the Children of Israel, who are rooted in joy. To them is rain given. And the essence of rain is Torah, which is compared to rainfall, since it quenches the hearts of the Children of Israel, like rain quenches the land. Hence the internality of rain is Torah, and the Children of Israel cling to internality; so they are the internality of the Creation. And enlightenment in the Torah comes to them and simple rain comes to the superficial ones. And likewise that which is said, "On the festival, they are judged about water" - internally that is Torah, which is called water. And that is why the Children of Israel merit enlightenment of the Torah on the festival. And the judgement is whether they are fit to receive enlightenment of the Torah. As it is written (Psalms 51:12), "Create a pure heart for me," and then, "renew a steadfast spirit." For a person has to request a pure heart in order to be a vessel that is prepared to receive the Torah. And during these days when the hearts of the Children of Israel are purified, they automatically feel the enlightenment of the Torah afterwards. And with this, the verse (Ezekiel 38:25), "I will sprinkle pure water upon you," is fulfilled. And since everything is in any event dependent upon the internal, the Children of Israel have the choice part also in the external flow. This is like the matter that the Sages, may their memory be blessed, expounded on the verse (Numbers 23:9), "a people which shall dwell alone and will not be reckoned among the nations" - as they eat and drink with the nations, but it does not get reckoned in the tally. And the reason is because this is not their major comfort; rather their main comfort is Torah. And in the Mishnah (Avot 5:19): "What [difference] is there between the students of Abraham, our father, etc. [they] eat in this world and inherit the next world." The inheritance is the essence of the principal, whereas they eat from the fruits in this world. And likewise during the days of Sukkot, that is called eating in this world, however it is nevertheless not reckoned. But on Shmini Atzeret, it is called inheriting the next world. And so, "which shall dwell alone," is fulfilled, as it written, "there shall be a convocation for you." And the three traits of the students of Abraham, our father, are fulfilled in the Jewish people in these days. For on Rosh Hashanah, it is the humble spirit, as it is said, "the commandment [of the shofar ideally] is with the bent." And on Yom Kippur, it is the small appetite , as it is written, "you shall afflict your souls." And on Sukkot, is is the good eye, as they offer [sacrifices] for the 70 nations. That is why they merit the reward to eat in this world and inherit the next world, as mentioned above.

The Gemara asks: What is Hanukkah, and why are lights kindled on Hanukkah? The Gemara answers: The Sages taught in Megillat Ta’anit: On the twenty-fifth of Kislev, the days of Hanukkah are eight. One may not eulogize on them and one may not fast on them. What is the reason? When the Greeks entered the Sanctuary they defiled all the oils that were in the Sanctuary by touching them. And when the Hasmonean monarchy overcame them and emerged victorious over them, they searched and found only one cruse of oil that was placed with the seal of the High Priest, undisturbed by the Greeks. And there was sufficient oil there to light the candelabrum for only one day. A miracle occurred and they lit the candelabrum from it eight days. The next year the Sages instituted those days and made them holidays with recitation of hallel and special thanksgiving in prayer and blessings.

(1) And that which we say Hallel on Rosh Chodesh is because Hallel is the opposite of the husk, which is the aspect of wailing, as is brought in the words of our teacher (Rebbe Nachman), may his light shine. For its nourishment is from the luminaries that are lacking, as mentioned above. But the rectification begins on Rosh Chodesh, such that we therefore then say Hallel, as it is its opposite. But we say only half Hallel, since it is only the beginning of the filling (of the moon) and the rectification. And the essence of the fullness of the rectification is on the holiday, and it is then that we say full Hallel.

(2) Rosh Chodesh is also the aspect of the beginning of repentance. For then God, may He be blessed, said, "Bring atonement for Me," and repentance came down from this to all the created beings. For pangs of repentance come to all of them on Rosh Chodesh, as our rabbi, may his light shine, taught us. And that which we say half Hallel, meaning Hallel skipping around, hints to this. For so too is the penitent, as he can not walk sequentially from one level to another, but rather only by skipping. As he needs to jump over and skip several levels, as is brought on the verse (Psalms 68:13), "The hosts of angels will scatter," and as is explained in the holy Zohar. Also the Torah reading on Rosh Chodesh cannot be read in order, but rather one must skip backwards (at the end of the first aliyah, one goes back one verse to start the next aliyah). And it is possible that this is also to hint to the aspect of repentance which is on Rosh Chodesh. For the path of the penitent is not sequential, but rather the way of the penitent is that he must sometimes go backwards, as is brought in the name of the Baal Shem [Tov] on the verse (Psalms 48:15), "He will lead us as [one leads] a young child." As at first, he is helped from Above to go and to run in the ways of God; but afterwards, he is left alone, and then he goes backwards, but then he returns to walk sequentially.

(3) The monarchy of David and the Messiah are also hinted to in Hallel, as it is brought. Also the other aspect is hinted to in Hallel - meaning that which was explained before, that we have a claim to come and regret and repent, since He Himself, may He be blessed, regrets and says, "Bring atonement for Me." And this is [the meaning of] (Psalms 118:22-23), "The stone that the builders rejected became the cornerstone. This was from the Lord." That is, if it seems wonderous to the penitent, how he merited to be accepted - this is "the stone that the builders rejected became, etc.," meaning the penitent that blemished what he blemished. So that is, "The stone that the builders rejected." They rejected him because of his many blemishes, but now he merited to be the cornerstone. And at first glance, the matter is wonderous! But truly, "this was from the Lord," meaning from God Himself. That is, it was from God Himself, as it were, that repentance is effective. For it came down from Him, may He be blessed, since He Himself, may He be blessed, said, "Bring atonement for Me." Hence we also have a claim to regret and to repent. And this is [the meaning of], "This was from the Lord." That it, as it were, was from God Himself that this happened; that repentance is effective, since He Himself regretted, as mentioned above. Yet "it is wonderous in our eyes," in truth. As, for us, it is truly a wonder how repentance is effective, and how we can have a claim to come before Him with our sins and to regret. However, "This was from the Lord," as mentioned above.