Hallel on Hanukkah: A Hassidic Perspective on a Halachic Enigma

...Rava said: That is to say that the hallel recited on a New Moon is not required by Torah law but is a custom...

On this topic, the Gemara relates: Rav happened to come to Babylonia, where he saw that they were reciting hallel on a New Moon. Unfamiliar with this practice, he thought to stop them, as he assumed that they were reciting hallel unnecessarily. Once he saw that they were omitting portions, he said: I can learn from this that they are maintaining the custom of their forefathers, i.e., they know that it is a custom, not an obligation. It is taught in a baraita: An individual should not begin reciting hallel on a New Moon, but if he has begun he should complete it.

Aḥai, the tanna who recited mishnayot in the school of Rabbi Ḥiyya, raised a dilemma before Rabbi Ḥiyya: May one interrupt during the recitation of hallel and the reading of the Megilla, Esther, to greet someone? Do we say that it is an a fortiori inference; if in the middle of Shema, which is a biblical obligation, one may interrupt in order to greet someone, all the more so, in the middle of hallel, which is a rabbinic obligation, do we need to even ask? Or, perhaps, publicizing the miracle is more significant?

Rabbi Ḥiyya said to him: One interrupts and it is of no concern.

(5) On each and every one of these eight days, the entire Hallel 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 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 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, it is a Rabbinic ordinance...

As Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yehotzadak: There are eighteen days a year on which the individual completes the full hallel: The eight days of the festival of Sukkot, including the Eighth Day of Assembly; and the eight days of Hanukkah; and the first festival day of Passover; and the festival day of Assembly, i.e., Shavuot. And in the Diaspora, twenty-one days: The nine days of the festival of Sukkot; and the eight days of Hanukkah; and the first two festival days of Passover; and the two festival days of Assembly, i.e., Shavuot. The Gemara asks: What is different about the festival of Sukkot, that we say hallel every day, and what is different about Passover, that we do not say hallel every day, but only on the first day? The Gemara answers: The days of the festival of Sukkot are distinct from one another with regard to their additional offerings, as the number of bulls offered changes each day of Sukkot. Since each day is unique, the full hallel is recited on each day. By contrast, the days of Passover are not distinct with regard to their additional offerings.

The Gemara objects: On Shabbat, which is also distinct from the other days of the week with regard to its additional offerings, let us say hallel. The Gemara explains: Shabbat is not called a "Moed". The Gemara objects: On the New Moon, which is called a "Moed" let us say hallel. The Gemara explains: The New Moon is not sanctified with regard to the prohibition against the performance of labor, and hallel is recited only on a day that is sanctified, as it is written: “You shall have a song as in the night when a festival is sanctified” (Isaiah 30:29), which indicates that a night that is sanctified as a Festival, which includes a prohibition of labor, requires song, but one that is not sanctified as a Festival does not require song. The Gemara objects: On Rosh HaShana and Yom Kippur, which are called a "Moed" and also are sanctified with regard to the performance of labor, let us say hallel. The Gemara explains: Hallel is not recited on those days due to the statement of Rabbi Abbahu. As Rabbi Abbahu said that the ministering angels said before the Holy One, Blessed be He: Master of the Universe, for what reason do the Jewish people not recite songs of praise, i.e., hallel, before You on Rosh HaShana and on Yom Kippur? He said to them: Is it possible that while the King is sitting on the throne of judgment and the books of life and the books of death are open before Him, the Jewish people would be reciting joyous songs of praise before Me?

Rabbi Yosei said: May my portion be among those who eat three meals on Shabbat. Apropos this statement of Rabbi Yosei, the Gemara cites additional declarations. Rabbi Yosei said: May my portion be among those who complete hallel every day. The Gemara is surprised at this: Is that so? Didn’t the Master say: One who reads hallel every day is tantamount to one who curses and blasphemes God.

The Gemara answers: When we say this statement of Rabbi Yosei, we are referring to the verses of praise [pesukei dezimra], recited during the morning service, not to hallel (Psalms 113–118) recited on special days.

The Gemara objects: But what about Hanukkah, which has neither this or that, i.e., there is no special offering on it, nor is labor prohibited, and yet one says hallel. The Gemara explains: Hallel is recited on Hanukkah because of the miracle

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 hallel and thanksgiving.

The Gemara objects: But what about Hanukkah, which has neither this or that, i.e., there is no special offering on it, nor is labor prohibited, and yet one says hallel. The Gemara explains: Hallel is recited on Hanukkah because of the miracle

If so, on Purim, when there is a miracle , let us say hallel.

Rabbi Yitzḥak said: because one does not recite a song of praise for a miracle that occurred outside of Eretz Yisrael.

Rav Naḥman bar Yitzḥak objects to this: But there is the exodus from Egypt, which was a miracle that took place outside of Eretz Yisrael, and yet we say hallel on Passover night? The Gemara responds that this is as it is taught: Until the Jewish people entered Eretz Yisrael, all lands were deemed fit for songs of praise to be recited . But once the Jewish people entered Eretz Yisrael, all the other lands were no longer deemed fit for songs of praise to be recited . Rav Naḥman says: The reading of the Megilla, is equivalent to reciting hallel.

Rava says: Granted, hallel is said there, , “Give praise, O servants of the Lord” (Psalms 113:1), and not servants of Pharaoh. But here, after the salvation commemorated on Purim: “Give praise, O servants of the Lord,” and not servants of Ahasuerus? Not so, we are still the servants of Ahasuerus

...as it is taught in a baraita that Rabbi Yehuda says: The harp used in the Temple was an instrument of seven strings, as it is stated: “In your presence is fullness [sova] of joy, in your right hand sweetness for evermore” (Psalms 16:11). Do not read the word as “fullness [sova]” but as seven [sheva]. And the harp that will be played in the days of the Messiah will have eight strings, as it is stated: “For the Leader, on the eighth: on the eighth string that will be added to the harp.