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Daily Daf Dose
The Gemora cites an incident where Rav visited Bavel and observed that the people were reciting Hallel on Rosh Chodesh. He thought about stopping them since it is only voluntary to recite Hallel on Rosh Chodesh. Once he realized that they were skipping certain segments, he said that it is apparent that they are perpetuating their fathers’ custom.
Tosfos states that from this incident, there is proof that a brocha is recited even when the full Hallel is not recited for otherwise, why would Rav have considered stopping them; they weren’t doing anything wrong. Rabbeinu Tam concludes that a brocha is recited on half-Hallel. The Rambam disagrees and maintains that a brocha is not recited on a custom.
Tosfos in Eruchin (10a) states that perhaps Hallel is not recited at all on Rosh Chodesh since it is understood from the Gemora that Hallel is only recited on a day that it is prohibited from working. Rosh Chodesh is referred to as a “Moed,” but one is permitted to work.
Tosfos concludes that half-Hallel is recited on Rosh Chodesh with a brocha beforehand even though the recitation of Hallel on Rosh Chodesh is merely a custom. Tosfos in brochos (14b) cites the opinion of the Machzor Vitri that a brocha is not recited on a custom.
The Tur (O”C 422) writes that there are several customs regarding the recitation of Hallel on Rosh Chodesh. Some rule that a private individual should not recite Hallel at all but the public should recite Hallel and make a brocha before and after. Some maintain that there is no distinction between an individual and the community and they all recite Hallel without a brocha. Rabbeinu Tam holds that everyone recites Hallel with a brocha.
Most Rishonim maintain that Hallel is recited with a brocha, however different reasons are offered as to why a brocha is recited. Rabbeinu Tam states that a brocha is recited on all customs. Tosfos Rid maintains that a brocha will not be recited on a regular custom but Hallel is different; since the primary recitation of Hallel is compulsory, Hallel on Rosh Chodesh (although it’s only customary) is recited with a brocha. Rabbeinu Manoach states that reciting Hallel on Rosh Chodesh is more than a custom; it is a takana (establishment) and therefore necessitates a brocha. Tosfos HaRosh in Sukkah explains that since Hallel is important, it is akin to reading from the Torah and a brocha should be recited.
Tosfos states that from this incident, there is proof that a brocha is recited even when the full Hallel is not recited for otherwise, why would Rav have considered stopping them; they weren’t doing anything wrong. Rabbeinu Tam concludes that a brocha is recited on half-Hallel. The Rambam disagrees and maintains that a brocha is not recited on a custom.
Tosfos in Eruchin (10a) states that perhaps Hallel is not recited at all on Rosh Chodesh since it is understood from the Gemora that Hallel is only recited on a day that it is prohibited from working. Rosh Chodesh is referred to as a “Moed,” but one is permitted to work.
Tosfos concludes that half-Hallel is recited on Rosh Chodesh with a brocha beforehand even though the recitation of Hallel on Rosh Chodesh is merely a custom. Tosfos in brochos (14b) cites the opinion of the Machzor Vitri that a brocha is not recited on a custom.
The Tur (O”C 422) writes that there are several customs regarding the recitation of Hallel on Rosh Chodesh. Some rule that a private individual should not recite Hallel at all but the public should recite Hallel and make a brocha before and after. Some maintain that there is no distinction between an individual and the community and they all recite Hallel without a brocha. Rabbeinu Tam holds that everyone recites Hallel with a brocha.
Most Rishonim maintain that Hallel is recited with a brocha, however different reasons are offered as to why a brocha is recited. Rabbeinu Tam states that a brocha is recited on all customs. Tosfos Rid maintains that a brocha will not be recited on a regular custom but Hallel is different; since the primary recitation of Hallel is compulsory, Hallel on Rosh Chodesh (although it’s only customary) is recited with a brocha. Rabbeinu Manoach states that reciting Hallel on Rosh Chodesh is more than a custom; it is a takana (establishment) and therefore necessitates a brocha. Tosfos HaRosh in Sukkah explains that since Hallel is important, it is akin to reading from the Torah and a brocha should be recited.
4 comments:
Is the reason Rav did not stop them from reciting Hallel on ROsh Chodesh because they skipped, or because he realized they had a precedent of minhag avosam? IOW, it sounds like 2 different reasons?
if they were saying the entire hallel, he would have stopped them because they obviously thought that it was compulsory and that is incorrect, when he observed the skipping, this was an indicator that they are only saying due to minhag and therefore he didnt stop them.
There is a famous Brisker Rav on whether you say a brocha on a minhag, as, seemingly, the Rambam holds that you don't which is his argument with Tosfos.
yes, he makes a distinction between rashi and the rambam as to why a brocha on a minhag is not recited. rashi states it is because you cant say v'tzivanu - acc to the rambam that will not work since he states that a minhag is included in lo sassur. the psgat in the rambam is that you only make brochos on mitzvos and not on minhagim - this is why on the second day y"t brochos are recited even though the second day is merely a minhag, because matzah and other mitzvos are mitzvos and mandate a brocha. yasherkoach
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