By Rabbi Yair Hoffman for the Five Towns Jewish Times

It is said that the Brisker Rav once remarked as follows:

If one was unable for one reason or another to recite the whole Hallel on the first day of Pesach – he should do so on the next available day that he could.  This is because the Gemorah in Arachin 10b states that the reason half Hallel is recited on Chol HaMoed is because the korbanos are all the same over Pesach – that is, it is as if there is one Kedushah and the Hallel was already said on the first day.  This person, however, did not recite it at all – so he should do so when he remembers that he had to say it.

CONTRADICTION IN MISHNA BRURAH

The Mishna Brurah in two different places cites two different reasons as to why we only recite half Hallel on Chol HaMoed.  In the Laws of Pesach 490:7, the Mishna Brurah, citing a Midrash, writes that the reason that we recite only half Hallel on all but the first two days of Pesach (in Eretz Yisroel just the first day) is because on the seventh day the pursuing Mitzrim all drowned, and we do not want to exult in excess rejoicing.  Hashem says to the angels, “Maaseh yadai tovim bayam v’atem omrim shira? – My handiwork are drowning in the sea and you wish to recite the shira?”  Therefore, we do not recite the full Hallel during Chol HaMoed because we do not want Chol HaMoed to appear to have greater joy than Yom Tov itself.  That is the first Mishna Brurah.  The truth is that the notion of Maaseh Yadai Tovin bayam is also found in the Gemorah – but not necessarily in the context cited by the Midrash.

In Hilchos Sukkah (644:4) however, the Mishna Brurah invokes the Gemorah’s reason in Arachin 10b – that the Korbanos are all the same and that the full Hallel was already recited.  But regarding Chol HaMoed Sukkos – the full Hallel is recited since all the Korbanos are different.   Also, back in Hilchos Pesach (490:16), the Mishna Brurah cites the same Korbanos reason as to why we do not mention the Yom Tov in the Shabbos Chol HaMoed Haftorah brachos.

RAV ELYASHIV

In a conversation that occurred on Chol Hamoed Pesach 5769 (2009) between Rav Elyashiv zt”l and his son-in-law, yblc”t – Rav Chaim Kanievsky, Rav Elyashiv stated that what the Brisker Rav said about someone who did not say Hallel on the first day – is mistaver – it is just that according to the pshat cited in the Midrash – that Hashem said to the Malachim, “My handiwork are drowning and you are saying Hallel?” – one would not recite the full Hallel.  The indication of Rav Elyashiv is that he seems to accept both reasons as norm

The Gemorah in Brachos 9b tells us that Dovid HaMelech did not say the Hallelukahs until he witnessed the fall of Rashayim.  The Maharsha asks how Dovid haMelech could have done this – what about, “My handiwork are drowning?”  The Maharsha concludes that this Gemorah Talmud is actually arguing on the idea of the application of “My handiwork.”  The Maharsha seems to learn that the reason of Maaseh Yaddai is rejected by the Gemorah in Brachos.  He also indicates that this is the authoritative halacha.

RAV SHLOMO ZALMAN AUERBACH

Rav Shlomo Zalman Auerbach zt”l was asked whether a Bar Mitzvah boy should say full Hallel if he was Bar Mitzvahed on Chol HaMoed.  When he had originally said the full Hallel – he was not yet bar Mitzvahed – and thus did not have an adult fulfillment of the Halacha. Rav Auerbach responded that it was not necessary because the obligation to recite Hallel during Chol HaMoed is only Rabbinic – and therefore the full Hallel that the child had recited on the first day would be acceptable.

DID RAV ELYASHIV ARGUE WITH RAV SHLOMO ZALMAN?

We see from Rav Shlomo Zalman Auerbach’s response that he did not seem to be worried about the “Maaseh Yaddai” reason.  Whereas, Rav Elyashiv was concerned about the Maaseh Yaddai reason.  Could it be that Rav Shlomo Zalman Auerbach accepts what seems to be the Maharsha’s halachic conclusion and Rav Elyashiv seems to accept the Mishna Brurah’s conclusion?

WHOSE PERSPECTIVE?

There is another idea that possibly could both answer the apparent contradiction in the Mishna Brurah as well as resolve the different approaches of Rav Elyashiv and Rav Auerbach.  The Midrash is telling us that Hashem responded in this manner to the Malachim.  However, we, as human beings who were the recipients of Hashem’s chessed in knocking out our enemies – perhaps should be saying a full Hallel.  So why then on Pesach does the Mishna Brurah quote the Maaseh Yaddai explanation? To this there may be two responses.  It could be that, in the ideal sense on Pesach, the month where we will experience the final Geulah – we should be adopting the perspective of Malachim.  So, right now, in the here and now – we would say a full Hallel.  However, in the ideal perfect world, l’asid lavo – where we look at things only from the perspective of Hashem and Malachim – we would adopt the Maaseh Yaddai idea.

Another explanation is that on Chol HaMoed Pesach we already fulfilled the reason of Hakaras HaTov on the first day.  So we should adopt the perspective of Maaseh Yaddai Tovim bayam on Chol HaMoed.

[picture above drawn by Rebecca Asch]

The author can be reached at [email protected]