When Praise Pours Out of You
The Hallel prayer is Klal Yisroel’s song of wonder — six chapters of Tehillim (Psalms 113-118) recited on days when Hashem’s miraculous intervention in history demands not just gratitude, but jubilation. On Yomim Tovim, on Rosh Chodesh, and on Chanukah, Yidden rise to their feet and give voice to these ancient words of praise, reliving the moments when the sea split, when enemies fell, when the impossible became real. Hallel is more than a liturgical addition to the morning service. It is the sound of a people who have witnessed miracles and refuse to remain silent.
Hallel — from the Hebrew root meaning “to praise” — refers to the recitation of Tehillim 113 through 118 as a unified tefillah of praise and thanksgiving. These six chapters encompass the full range of praise: acknowledgment of Hashem’s sovereignty, gratitude for national deliverance, celebration of personal salvation, and messianic hope for the future. It is recited during Shacharis after the Shemoneh Esrei and before the Torah reading, introduced with a bracha (likro es haHallel in the Ashkenazi nusach, ligmor es haHallel in the Sephardi nusach) and concluded with a bracha as well.
There are two forms of Hallel. Full Hallel (Hallel Shalem) consists of all six chapters recited in their entirety. It is said on the first days of Pesach (first two in the Diaspora), on Shavuos, on all days of Sukkos and Shemini Atzeres, and on all eight days of Chanukah. Half Hallel (Chatzi Hallel) omits the first halves of Psalm 115 (Lo lanu, verses 1-11) and Psalm 116 (Ahavti ki yishma, verses 1-11), and is recited on Rosh Chodesh and on the intermediate and final days of Pesach (Shulchan Aruch, Orach Chaim 422:2; 490:4).
The roots of Hallel reach into the foundational moments of Jewish history. The Gemara in Pesachim 117a records a machlokes about who composed Hallel. One opinion attributes it to Moshe and Klal Yisroel at Krias Yam Suf. Another attributes it to Dovid HaMelech. The Chachamim conclude that the Nevi’im among Klal Yisroel established Hallel to be recited at every epoch of redemption and salvation. Chazal teach (Megillah 10b; Sanhedrin 39b) that when the Egyptians drowned at the sea, the malachim wished to sing shirah, but Hashem silenced them, saying: “My handiwork is drowning in the sea — and you wish to sing?” The meforshim (see Maharsha) note that Klal Yisroel were nevertheless permitted to sing, distinguishing between the angels’ detached song of praise and the experiential shirah of those who had just been saved.
This teaching establishes a foundational principle: praise that emerges from personal encounter with Hashem’s salvation carries a different weight than praise offered from a distance. The formal institution of Hallel as a fixed part of the holiday liturgy took shape during the period of the Second Beis HaMikdash. The Mishnah in Sukkah 4:1, 4:8 establishes that Hallel is recited on all eight days of Sukkos in the Beis HaMikdash, and Mishnah Sukkah 5:1-4 describes the accompanying Simchas Beis HaShoeivah (water-drawing celebration) with musical accompaniment from the Leviim. The Gemara in Taanis 28b establishes the days on which Hallel is recited and the distinction between days requiring full and half Hallel.
Before You Say This Tefillah
Before Hallel begins, let yourself arrive in the moment. You are about to stand on your feet and say, out loud, that Hashem does the impossible. That He splits seas. That He raises the poor from the dust. Do not let the words wash past you. Let one thing rise up from your own life — one moment when Hashem carried you through something you thought you could not survive. Hold that memory. Then speak:
Ribono Shel Olam, I am about to praise You for miracles. Open my heart so that I can actually feel them. Let me remember Your chesed in my own life, not just in the history of Klal Yisroel. The times You held me up. The times You opened a door I thought was locked. The times You were carrying me when I did not even know it. Let my Hallel today be real. Elokah d’Meir aneni.
If giving tzedakah, add:
In the zechus of the tzedakah I am giving for Rabbi Meir Baal Haness, let my hallel travel from my lips to my hands. Let me become a small channel of the chesed that I am about to praise You for.
Hallel: The Full Prayer (Opening — Tehillim 113:1-4)
ברכת ההלל (Blessing Before Hallel)
בָּרוּךְ אַתָּה ה׳ אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ לִקְרֹא אֶת הַהַלֵּל.
Tehillim 113
הַלְלוּ־יָהּ ׀ הַלְלוּ עַבְדֵי יְהֹוָה הַלְלוּ אֶת־שֵׁם יְהֹוָה׃
יְהִי שֵׁם יְהֹוָה מְבֹרָךְ מֵעַתָּה וְעַד־עוֹלָם׃
מִמִּזְרַח־שֶׁמֶשׁ עַד־מְבוֹאוֹ מְהֻלָּל שֵׁם יְהֹוָה׃
רָם עַל־כׇּל־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 הַלְלוּ־יָהּ׃
Tehillim 114
בְּצֵאת יִשְׂרָאֵל מִמִּצְרָיִם בֵּית יַעֲקֹב מֵעַם לֹעֵז׃
הָיְתָה יְהוּדָה לְקׇדְשׁוֹ 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 לְמַעְיְנוֹ־מָיִם׃
Tehillim 115
לֹא לָנוּ יְהֹוָה לֹא־לָנוּ כִּי־לְשִׁמְךָ תֵּן כָּבוֹד עַל־חַסְדְּךָ עַל־אֲמִתֶּךָ׃
לָמָּה יֹאמְרוּ הַגּוֹיִם אַיֵּה־נָא אֱלֹהֵיהֶם׃
וֵאלֹהֵינוּ בַשָּׁמָיִם כֹּל אֲשֶׁר־חָפֵץ עָשָׂה׃
עֲצַבֵּיהֶם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם׃
פֶּה־לָהֶם וְלֹא יְדַבֵּרוּ עֵינַיִם לָהֶם וְלֹא יִרְאוּ׃
אׇזְנַיִם 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 בַיהֹוָה עֶזְרָם וּמָגִנָּם הוּא׃
יִרְאֵי יְהֹוָה בִּטְחוּ בַיהֹוָה עֶזְרָם וּמָגִנָּם הוּא׃
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 כׇּל־יֹרְדֵי דוּמָה׃
וַאֲנַחְנוּ ׀ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד־עוֹלָם הַלְלוּ־יָהּ׃
Tehillim 116
אָהַבְתִּי כִּי־יִשְׁמַע ׀ יְהֹוָה אֶת־קוֹלִי תַּחֲנוּנָי׃
כִּי־הִטָּה אׇזְנוֹ 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 דַּלֹּתִי וְלִי יְהוֹשִׁיעַ׃
שׁוּבִי נַפְשִׁי לִמְנוּחָיְכִי כִּי־יְהֹוָה גָּמַל עָלָיְכִי׃
כִּי חִלַּצְתָּ נַפְשִׁי מִמָּוֶת אֶת־עֵינִי מִן־דִּמְעָה אֶת־רַגְלִי מִדֶּחִי׃
אֶתְהַלֵּךְ לִפְנֵי יְהֹוָה בְּאַרְצוֹת הַחַיִּים׃
הֶאֱמַנְתִּי כִּי אֲדַבֵּר אֲנִי עָנִיתִי מְאֹד׃
אֲנִי אָמַרְתִּי בְחׇפְזִי כׇּל־הָאָדָם כֹּזֵב׃
מָה־אָשִׁיב לַיהֹוָה כׇּל־תַּגְמוּלוֹהִי עָלָי׃
כּוֹס־יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם יְהֹוָה אֶקְרָא׃
נְדָרַי לַיהֹוָה אֲשַׁלֵּם נֶגְדָה־נָּא לְכׇל־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 לְכׇל־עַמּוֹ׃
בְּחַצְרוֹת ׀ בֵּית יְהֹוָה בְּתוֹכֵכִי יְרוּשָׁלָ͏ִם הַלְלוּ־יָהּ׃
Tehillim 117
הַלְלוּ אֶת־יְהֹוָה כׇּל־גּוֹיִם שַׁבְּחוּהוּ כׇּל־הָאֻמִּים׃
כִּי־גָבַר עָלֵינוּ ׀ חַסְדּוֹ וֶאֱמֶת־יְהֹוָה לְעוֹלָם הַלְלוּ־יָהּ׃
Tehillim 118
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׃
מִן־הַמֵּצַר קָרָאתִי יָּהּ עָנָנִי בַמֶּרְחָב יָהּ׃
יְהֹוָה לִי לֹא אִירָא מַה־יַּעֲשֶׂה לִי אָדָם׃
יְהֹוָה לִי בְּעֹזְרָי וַאֲנִי אֶרְאֶה בְשֹׂנְאָי׃
טוֹב לַחֲסוֹת בַּיהֹוָה מִבְּטֹחַ בָּאָדָם׃
טוֹב לַחֲסוֹת בַּיהֹוָה מִבְּטֹחַ בִּנְדִיבִים׃
כׇּל־גּוֹיִם סְבָבוּנִי בְּשֵׁם יְהֹוָה כִּי אֲמִילַם׃
סַבּוּנִי גַם־סְבָבוּנִי בְּשֵׁם יְהֹוָה כִּי אֲמִילַם׃
סַבּוּנִי כִדְבוֹרִים דֹּעֲכוּ כְּאֵשׁ קוֹצִים בְּשֵׁם יְהֹוָה כִּי אֲמִילַם׃
דַּחֹה דְחִיתַנִי לִנְפֹּל וַיהֹוָה עֲזָרָנִי׃
עׇזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה׃
קוֹל ׀ רִנָּה וִישׁוּעָה בְּאׇהֳלֵי צַדִּיקִים יְמִין יְהֹוָה עֹשָׂה חָיִל׃
יְמִין יְהֹוָה רוֹמֵמָה יְמִין יְהֹוָה עֹשָׂה חָיִל׃
לֹא־אָמוּת כִּי־אֶחְיֶה וַאֲסַפֵּר מַעֲשֵׂי יָהּ׃
יַסֹּר יִסְּרַנִּי יָּהּ וְלַמָּוֶת לֹא נְתָנָנִי׃
פִּתְחוּ־לִי שַׁעֲרֵי־צֶדֶק אָבֹא־בָם אוֹדֶה יָהּ׃
זֶה־הַשַּׁעַר לַיהֹוָה צַדִּיקִים יָבֹאוּ בוֹ׃
אוֹדְךָ כִּי עֲנִיתָנִי וַתְּהִי־לִי לִישׁוּעָה׃
אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה׃
מֵאֵת יְהֹוָה הָיְתָה זֹּאת הִיא נִפְלָאת בְּעֵינֵינוּ׃
זֶה־הַיּוֹם עָשָׂה יְהֹוָה נָגִילָה וְנִשְׂמְחָה בוֹ׃
אָנָּא יְהֹוָה הוֹשִׁיעָה נָּא אָנָּא יְהֹוָה הַצְלִיחָה נָּא׃
בָּרוּךְ הַבָּא בְּשֵׁם יְהֹוָה בֵּרַכְנוּכֶם מִבֵּית יְהֹוָה׃
אֵל ׀ יְהֹוָה וַיָּאֶר לָנוּ אִסְרוּ־חַג בַּעֲבֹתִים עַד־קַרְנוֹת הַמִּזְבֵּחַ׃
אֵלִי אַתָּה וְאוֹדֶךָּ אֱלֹהַי אֲרוֹמְמֶךָּ׃
הוֹדוּ לַיהֹוָה כִּי־טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃
יהללוך (Yehalelucha - Closing Blessing)
יְהַלְלוּךָ ה׳ אֱלֹקֵינוּ כָּל מַעֲשֶׂיךָ, וַחֲסִידֶיךָ צַדִּיקִים עוֹשֵׂי רְצוֹנֶךָ,
וְכָל עַמְּךָ בֵּית יִשְׂרָאֵל בְּרִנָּה יוֹדוּ וִיבָרְכוּ, וִישַׁבְּחוּ וִיפָאֲרוּ,
וִירוֹמְמוּ וְיַעֲרִיצוּ, וְיַקְדִּישׁוּ וְיַמְלִיכוּ אֶת שִׁמְךָ מַלְכֵּינוּ.
כִּי לְךָ טוֹב לְהוֹדוֹת, וּלְשִׁמְךָ נָאֶה לְזַמֵּר, כִּי מֵעוֹלָם וְעַד עוֹלָם אַתָּה אֵל.
בָּרוּךְ אַתָּה ה׳, מֶלֶךְ מְהֻלָּל בַּתִּשְׁבָּחוֹת.
Blessing Before Hallel
Baruch atah Hashem Elokeinu melech haolam, asher kid'shanu b'mitzvotav, v'tzivanu likro es haHallel.
Tehillim 113
Hal'luyoh hal'lu av'deiy Hashem hal'lu essheim Hashem
Y'hiy sheim Hashem m'voiroch meiatoh v'adoilom
Mimiz'rachshemesh adm'voioi m'hulol sheim Hashem
Rom alklgoiim Hashem al hashomaim k'voidoi
Miy kaHashem eloiheiynu hamag'biyhiy loshoves
Hamash'piyliy lir'ois bashomaim uvooretz
M'kiymiy meiofor dol meiash'pois yoriym ev'yoin
L'hoishiyviy imn'diyviym im n'diyveiy amoi
Moishiyviy akeres habais eimhaboniym s'meichoh hal'luyoh {f}
Tehillim 114
B'tzeis is'roeil mimitz'roim beiys yaakoiv meiam loieiz
Hoy'soh y'hudoh l'kd'shoi is'roeil mam'sh'loisoyv
Hayom rooh vayonois hayar'dein isoiv l'ochoir
Hehoriym rok'du ch'eiyliym g'voois kiv'neiytzoin
Mahl'cho hayom kiy sonus hayar'dein tisoiv l'ochoir
Hehoriym tir'k'du ch'eiyliym g'voois kiv'neiytzoin
Milif'neiy odoin chuliy oretz milif'neiy eloiha yaakoiv
Hahoif'chiy hatzur agammoim chalomiysh l'ma'y'noimoim
Tehillim 115
Loi lonu Hashem loilonu kiyl'shim'cho tein kovoid alchas'd'cho alamitecho
Lomoh yoim'ru hagoiim ayeihno eloiheiyhem
Veiloiheiynu vashomoim koil asherchofeitz osoh
Atzabeiyhem kesef v'zohov maaseih y'deiy odom
Pehlohem v'loi y'dabeiru eiynaim lohem v'loi ir'u
Z'naim lohem v'loi ish'mou af lohem v'loi y'riychun
Y'deiyhem v'loi y'miyshun rag'leiyhem v'loi y'haleichu loiyeh'gu big'roinom
K'moihem ih'yu oiseiyhem koil asherboiteicha bohem
Is'roeil b'tach baHashem ez'rom umoginom hu
Beiys aharoin bit'chu vaHashem ez'rom umoginom hu
Ir'eiy Hashem bit'chu vaHashem ez'rom umoginom hu
Y'hoivoh z'choronu y'voreich y'voreich esbeiys is'roeil y'voreich esbeiys aharoin
Y'voreich ir'eiy Hashem hak'taniym imhag'doiliym
Yoiseif Hashem aleiychem aleiychem v'alb'neiychem
B'ruchiym atem laHashem oiseih shomaim vooretz
Hashomaim shomaim laHashem v'hooretz nosan liv'neiyodom
Loi hameisiym y'hal'luyoh v'loi klyoir'deiy dumoh
Vaanach'nu n'voreich yoh meiatoh v'adoilom hal'luyoh {f}
Tehillim 116
Ohav'tiy kiyish'ma Hashem eskoiliy tachanunoy
Kiyhitoh z'noi liy uv'yomay ek'ro
Afofuniy chev'leiymoves um'tzoreiy sh'oil m'tzouniy tzoroh v'yogoin em'tzo
Uv'sheimHashem ek'ro onoh Hashem mal'toh naf'shiy
Chanun Hashem v'tzadiyk veiloiheiynu m'racheim
Shoimeir p'soim Hashem daloisiy v'liy y'hoishiya
Shuviy naf'shiy lim'nuchoy'chiy kiyHashem gomal oloy'chiy
Kiy chilatz'to naf'shiy mimoves eseiyniy mindim'oh esrag'liy midechiy
Es'haleich lif'neiy Hashem b'ar'tzois hachaiym
Heeman'tiy kiy adabeir aniy oniysiy m'oid
Aniy omar'tiy v'chf'ziy klhoodom koizeiv
Mohoshiyv laHashem kltag'muloihiy oloy
Koisy'shuois eso uv'sheim Hashem ek'ro
N'doray laHashem ashaleim neg'dohno l'chlamoi
Yokor b'eiyneiy Hashem hamov'soh lachasiydoyv
Onoh Hashem kiyaniy av'decho aniyav'd'cho benamosecho pitach'to l'moiseiroy
L'choez'bach zevach toidoh uv'sheim Hashem ek'ro
N'doray laHashem ashaleim neg'dohno l'chlamoi
B'chatz'rois beiys Hashem b'soicheichiy y'rusholo͏m hal'luyoh {f}
Tehillim 117
Hal'lu esHashem klgoiim shab'chuhu klhoumiym
Kiygovar oleiynu chas'doi veemesHashem l'oilom hal'luyoh {f}
Tehillim 118
Hoidu laHashem kiytoiv kiy l'oilom chas'doi
Yoimarno is'roeil kiy l'oilom chas'doi
Yoim'runo veiysaharoin kiy l'oilom chas'doi
Yoim'runo ir'eiy Hashem kiy l'oilom chas'doi
Minhameitzar korosiy yoh ononiy vamer'chov yoh
Y'hoivoh liy loi iyro mahyaaseh liy odom
Y'hoivoh liy b'oiz'roy vaaniy er'eh v'soin'oy
Toiv lachasois baHashem mib'toicha boodom
Toiv lachasois baHashem mib'toicha bin'diyviym
Klgoiim s'vovuniy b'sheim Hashem kiy amiylam
Sabuniy gams'vovuniy b'sheim Hashem kiy amiylam
Sabuniy chid'voiriym doiachu k'eish koitziym b'sheim Hashem kiy amiylam
Dachoih d'chiysaniy lin'poil vaHashem azoroniy
Ziy v'zim'ros yoh vay'hiyliy liyshuoh
Koil rinoh viyshuoh b'holeiy tzadiykiym y'miyn Hashem oisoh choil
Y'miyn Hashem roimeimoh y'miyn Hashem oisoh choil
Loiomus kiyech'yeh vaasapeir maaseiy yoh
Yasoir is'raniy yoh v'lamoves loi n'sononiy
Pis'chuliy shaareiytzedek ovoivom oideh yoh
Zehhashaar laHashem tzadiykiym yovoiu voi
Oid'cho kiy aniysoniy vat'hiyliy liyshuoh
Even moasu haboiniym hoy'soh l'roish pinoh
Meieis Hashem hoy'soh zois hiy nif'los b'eiyneiynu
Zehhayoim osoh Hashem nogiyloh v'nis'm'choh voi
Ono Hashem hoishiyoh no ono Hashem hatz'liychoh no
Boruch habo b'sheim Hashem beirach'nuchem mibeiys Hashem
Eil Hashem vayoer lonu is'ruchag baavoisiym adkar'nois hamiz'beicha
Eiliy atoh v'oidecho eloihay aroim'mecho
Hoidu laHashem kiytoiv kiy l'oilom chas'doi {f}
Yehalelucha (Closing Blessing)
Y'hal'lucha Hashem Elokeinu kol maasecha, vachasidecha tzadikim osey r'tzonecha,
v'chol am'cha beis Yisroel b'rinah yodu vivarechu, vishabchu vifaaru,
virom'mu v'yaritzu, v'yakdishu v'yamlichu es shimcha malkeinu.
Ki l'cha tov l'hodos, ul'shimcha naeh l'zamer, ki meolam v'ad olam atah Kel.
Baruch atah Hashem, melech m'hulal batishbachos.
Blessing Before Hallel
Baruch atah Hashem Elokenu melech haolam, asher kid'shanu b'mitzvotav, v'tzivanu ligmor et haHallel.
Tehillim 113
Hal'luyah hal'lu av'dey Hashem hal'lu etshem Hashem
Y'hiy shem Hashem m'vorach meatah v'adolam
Mimiz'rachshemesh adm'voo m'hulal shem Hashem
Ram alklgoim Hashem al hashamaim k'vodo
Miy kaHashem eloheynu hamag'biyhiy lashavet
Hamash'piyliy lir'ot bashamaim uvaaretz
M'kiymiy meafar dal meash'pot yariym ev'yon
L'hoshiyviy imn'diyviym im n'diyvey amo
Moshiyviy akeret habait emhabaniym s'mechah hal'luyah {f}
Tehillim 114
B'tzet is'rael mimitz'raim beyt yaakov meam loez
Hay'tah y'hudah l'kd'sho is'rael mam'sh'lotayv
Hayam raah vayanos hayar'den isov l'achor
Hehariym rak'du ch'eyliym g'vaot kiv'neytzon
Mahl'cha hayam kiy tanus hayar'den tisov l'achor
Hehariym tir'k'du ch'eyliym g'vaot kiv'neytzon
Milif'ney adon chuliy aretz milif'ney eloha yaakov
Hahof'chiy hatzur agammaim chalamiysh l'ma'y'nomaim
Tehillim 115
Lo lanu Hashem lolanu kiyl'shim'cha ten kavod alchas'd'cha alamitecha
Lamah yom'ru hagoim ayehna eloheyhem
Veloheynu vashamaim kol asherchafetz asah
Atzabeyhem kesef v'zahav maaseh y'dey adam
Pehlahem v'lo y'daberu eynaim lahem v'lo ir'u
Z'naim lahem v'lo ish'mau af lahem v'lo y'riychun
Y'deyhem v'lo y'miyshun rag'leyhem v'lo y'halechu loyeh'gu big'ronam
K'mohem ih'yu oseyhem kol asherbotecha bahem
Is'rael b'tach baHashem ez'ram umaginam hu
Beyt aharon bit'chu vaHashem ez'ram umaginam hu
Ir'ey Hashem bit'chu vaHashem ez'ram umaginam hu
Y'hovah z'charanu y'varech y'varech etbeyt is'rael y'varech etbeyt aharon
Y'varech ir'ey Hashem hak'taniym imhag'doliym
Yosef Hashem aleychem aleychem v'alb'neychem
B'ruchiym atem laHashem oseh shamaim vaaretz
Hashamaim shamaim laHashem v'haaretz natan liv'neyadam
Lo hametiym y'hal'luyah v'lo klyor'dey dumah
Vaanach'nu n'varech yah meatah v'adolam hal'luyah {f}
Tehillim 116
Ahav'tiy kiyish'ma Hashem etkoliy tachanunay
Kiyhitah z'no liy uv'yamay ek'ra
Afafuniy chev'leymavet um'tzarey sh'ol m'tzauniy tzarah v'yagon em'tza
Uv'shemHashem ek'ra anah Hashem mal'tah naf'shiy
Chanun Hashem v'tzadiyk veloheynu m'rachem
Shomer p'taim Hashem dalotiy v'liy y'hoshiya
Shuviy naf'shiy lim'nuchay'chiy kiyHashem gamal alay'chiy
Kiy chilatz'ta naf'shiy mimavet eteyniy mindim'ah etrag'liy midechiy
Et'halech lif'ney Hashem b'ar'tzot hachaiym
Heeman'tiy kiy adaber aniy aniytiy m'od
Aniy amar'tiy v'chf'ziy klhaadam kozev
Mahashiyv laHashem kltag'mulohiy alay
Kosy'shuot esa uv'shem Hashem ek'ra
N'daray laHashem ashalem neg'dahna l'chlamo
Yakar b'eyney Hashem hamav'tah lachasiydayv
Anah Hashem kiyaniy av'decha aniyav'd'cha benamatecha pitach'ta l'moseray
L'chaez'bach zevach todah uv'shem Hashem ek'ra
N'daray laHashem ashalem neg'dahna l'chlamo
B'chatz'rot beyt Hashem b'tochechiy y'rushala͏m hal'luyah {f}
Tehillim 117
Hal'lu etHashem klgoim shab'chuhu klhaumiym
Kiygavar aleynu chas'do veemetHashem l'olam hal'luyah {f}
Tehillim 118
Hodu laHashem kiytov kiy l'olam chas'do
Yomarna is'rael kiy l'olam chas'do
Yom'runa veytaharon kiy l'olam chas'do
Yom'runa ir'ey Hashem kiy l'olam chas'do
Minhametzar karatiy yah ananiy vamer'chav yah
Y'hovah liy lo iyra mahyaaseh liy adam
Y'hovah liy b'oz'ray vaaniy er'eh v'son'ay
Tov lachasot baHashem mib'tocha baadam
Tov lachasot baHashem mib'tocha bin'diyviym
Klgoim s'vavuniy b'shem Hashem kiy amiylam
Sabuniy gams'vavuniy b'shem Hashem kiy amiylam
Sabuniy chid'voriym doachu k'esh kotziym b'shem Hashem kiy amiylam
Dachoh d'chiytaniy lin'pol vaHashem azaraniy
Ziy v'zim'rat yah vay'hiyliy liyshuah
Kol rinah viyshuah b'haley tzadiykiym y'miyn Hashem osah chail
Y'miyn Hashem romemah y'miyn Hashem osah chail
Loamut kiyech'yeh vaasaper maasey yah
Yasor is'raniy yah v'lamavet lo n'tananiy
Pit'chuliy shaareytzedek avovam odeh yah
Zehhashaar laHashem tzadiykiym yavou vo
Od'cha kiy aniytaniy vat'hiyliy liyshuah
Even maasu haboniym hay'tah l'rosh pinah
Meet Hashem hay'tah zot hiy nif'lat b'eyneynu
Zehhayom asah Hashem nagiylah v'nis'm'chah vo
Ana Hashem hoshiyah na ana Hashem hatz'liychah na
Baruch haba b'shem Hashem berach'nuchem mibeyt Hashem
El Hashem vayaer lanu is'ruchag baavotiym adkar'not hamiz'becha
Eliy atah v'odecha elohay arom'mecha
Hodu laHashem kiytov kiy l'olam chas'do {f}
Yehalelucha (Closing Blessing)
Y'halelucha Hashem Elokenu kol maasecha, vachasidecha tzadikim osey r'tzonecha,
v'chol am'cha bet Yisrael b'rinah yodu vivarechu, vishabchu vifaaru,
virom'mu v'yaaritzu, v'yakdishu v'yamlichu et shimcha malkenu.
Ki l'cha tov l'hodot, ul'shimcha naeh l'zamer, ki meolam v'ad olam atah El.
Baruch atah Hashem, melech m'hulal batishbachot.
Blessing Before Hallel
Blessed are You, Hashem our God, King of the universe, who has sanctified us with His commandments and commanded us to recite the Hallel.
Hallelujah. O servants of GOD, give praise; praise the name of GOD.
Let GOD’s name be blessednow and forever.
From east to west GOD’s name is praised.
GOD is exalted above all nations; God’s glory is above the heavens.
Who is like the ETERNAL our God—the One who, enthroned on high,
sees what is below, in heaven and on earth?
[God] raises the poor from the dust, lifts up the needy from the refuse heap
to set them with the nobles, with the nobles of God’s people,
and sets the childless woman among her householdas a happy mother of children. Hallelujah.
Tehillim 114
When Israel went forth from Egypt, the house of Jacob from a people of strange speech,
Judah became God’s holy one, Israel, God’s dominion.
The sea saw them and fled, Jordan ran backward,
mountains skipped like rams, hills like sheep.
What alarmed you, O sea, that you fled, Jordan, that you ran backward,
mountains, that you skipped like rams, hills, like sheep?
Tremble, O earth, at the presence of the Sovereign, at the presence of the God of Jacob,
who turned the rock into a pool of water, the flinty rock into a fountain.
Tehillim 115
Not to us, O ETERNAL One, not to usbut to Your name bring gloryfor the sake of Your love and Your faithfulness.
Let the nations not say,“Where, now, is their God?”
when our God is in heavenand whatever [God] wants is accomplished.
Their idols are silver and gold, the work of human hands.
They have mouths, but cannot speak, eyes, but cannot see;
they have ears, but cannot hear, noses, but cannot smell;
they have hands, but cannot touch, feet, but cannot walk; they can make no sound in their throats.
Those who fashion them, all who trust in them, shall become like them.
O Israel, trust in GOD—who is your help and shield.
O house of Aaron, trust in GOD—who is your help and shield.
O you who fear GOD, trust in GOD—who is your help and shield.
GOD, mindful of us, will bless us— blessing the house of Israel, blessing the house of Aaron,
and blessing those who revere GOD, small and great alike.
May GOD increase your numbers, yours and your children’s also.
May you be blessed by GOD, Maker of heaven and earth.
The heavens belong to GOD, but the earth was given over to humankind.
The dead cannot praise Yah, nor any who go down into silence.
But we will bless Yahnow and forever. Hallelujah.
Tehillim 116
I love the ETERNAL One for hearing my voice, my pleas;
for turning an ear to mewhenever I call.
The bonds of death encompassed me; the torments of Sheol overtook me. I came upon trouble and sorrow
and I invoked GOD’s name,“O ETERNAL One, save my life!”
GOD is gracious and beneficent; our God is compassionate.
GOD protects the simple; I was saved, after having been brought low.
Be at rest, once again, O my soul, for GOD has been good to you.
You have delivered me from death, my eyes from tears, my feet from stumbling.
I shall walk before GOD in the lands of the living.
I trust [in GOD]; out of great suffering I spoke,
and said rashly,“All people are false.”
How can I repay GOD for all the bounties given to me?
I raise the cup of deliveranceand invoke GOD’s name.
I will pay my vows to GOD in the presence of all those assembled.
The death of God’s faithful onesis grievous in GOD’s sight.
O ETERNAL One, I am Your servant, Your servant, the child of Your maidservant; You have undone the cords that bound me.
I will sacrifice a thank offering to Youand invoke GOD’s name.
I will pay my vows to GOD in the presence of all those assembled,
in the courts of GOD’s house, in the midst of Jerusalem. Hallelujah.
Tehillim 117
Praise GOD, all you nations; extol [God], all you peoples,
for great is this steadfast love toward us; GOD’s faithfulness endures forever. Hallelujah.
Tehillim 118
Praise GOD, who is good—whose steadfast love is eternal.
Let Israel declare,“God’s steadfast love is eternal.”
Let the house of Aaron declare,“God’s steadfast love is eternal.”
Let those who fear GOD declare,“God’s steadfast love is eternal.”
In distress I called on Yah; Yah answered me and brought me relief.
GOD is on my side, I have no fear; what can mortals do to me?
With GOD on my side as my helper, I will see the downfall of my foes.
It is better to take refuge in GOD than to trust in mortals;
it is better to take refuge in GOD than to trust in the great.
All nations have beset me; by GOD’s name I will surely cut them down.
They beset me, they surround me; by GOD’s name I will surely cut them down.
They have beset me like bees; they shall be extinguished like burning thorns; by GOD’s name I will surely cut them down.
You pressed me hard, I nearly fell; but GOD helped me.
Yah is my strength and might, and has become my deliverance.
The tents of the victorious resound with joyous shouts of deliverance, “GOD’s right hand is triumphant!
GOD’s right hand is exalted! GOD’s right hand is triumphant!”
I shall not die but liveand proclaim the works of Yah.
Yah punished me severely, but did not hand me over to death.
Open the gates of victory for me, that I may enter them and praise Yah.
This is the gateway to GOD—the victoriousfvictorious Or “righteous.” shall enter through it.
I praise You, for You have answered me, and have become my deliverance.
The stone that the builders rejectedhas become the chief cornerstone.
This is GOD’s doing; it is marvelous in our sight.
This is the day that GOD has made—let us exult and rejoice on it.
O ETERNAL One, deliver us! O ETERNAL One, let us prosper!
May everyone who enters be blessed in the name of GOD; we bless you from the House of GOD.
The ETERNAL is God, who has given us light; bind the festal offering to the horns of the altar with cords.
You are my God and I will praise You; You are my God and I will extol You.
Praise GOD, who is good—whose steadfast love is eternal.
Yehalelucha (Closing Blessing)
All Your works shall praise You, Hashem our God, and Your pious ones, the righteous who do Your will, and all Your people the House of Israel shall gratefully acknowledge, bless, praise, glorify, exalt, revere, sanctify, and proclaim the sovereignty of Your name, our King.
For to You it is fitting to give thanks, and unto Your name it is proper to sing praises, for from eternity to eternity You are God.
Blessed are You, Hashem, King who is extolled with praises.
Why This Kapitel Matters Here
Mekimi mei’afar dal מְקִימִי מֵעָפָר דָּל “He raises the poor from the dust.” (Tehillim 113:7)
This phrase captures one of the most radical theological claims in Tehillim: that the infinite Creator of the universe concerns Himself with the destitute. The Radak explains that the “dust” here is not merely poverty — it is the total erasure of hope, the feeling that one has been ground down to nothing. Hashem, who dwells in the highest heights, lowers Himself to look upon the heavens and the earth and lifts the broken out of the dust. The Malbim adds that the use of the present tense — mekimi, “He raises” — indicates that this is not a historical event but an ongoing reality. For the reader who feels invisible, this phrase is not theology. It is a lifeline.
Hayam ra’ah vayanos הַיָּם רָאָה וַיָּנֹס “The sea saw and fled.” (Tehillim 114:3)
This is one of the most vivid images in all of Tehillim. The Midrash (Mechilta, Beshalach) asks: what did the sea see that caused it to flee? Various answers are given — it saw the coffin of Yosef, it saw the zechus of Avraham, it saw the hand of Hashem. The Maharal (in Gevuros Hashem) offers a different reading: when Hashem decides to save His people, the laws of nature do not merely bend — they step aside. For anyone facing a situation that seems physically impossible — a medical diagnosis, a financial crisis, a relationship beyond repair — this phrase reminds us that the G-d we praise in Hallel is not limited by natural law. The sea fled. Mountains danced. What seems immovable can move when Hashem wills it.
Min hameitzar karasi Kah מִן הַמֵּצַר קָרָאתִי יָּהּ “From the narrow straits I called to Hashem.” (Tehillim 118:5)
The word meitzar — narrowness, constriction — shares its root with Mitzrayim. The Chassidic masters explain that every person has their own Mitzrayim — a personal Egypt, a place of constriction where the walls press in and there seems to be no way forward. The kapitel teaches that it is precisely from that narrow place that the cry reaches Hashem. Not from a place of comfort or clarity, but from the crushing tightness of not knowing what to do. And the response: Anani vamerchav Kah — He answered me with expansiveness, with the wide-open space of divine rachamim. The movement from meitzar to merchav is the movement of geulah itself. This is what Hallel celebrates: not that life is always easy, but that Hashem’s answer is always bigger than our problem.
Ana Hashem hoshi’a na אָנָּא ה׳ הוֹשִׁיעָה נָּא “Please, Hashem, save us.” (Tehillim 118:25)
In many shuls, this verse is the emotional peak of the Hallel recitation. The kehillah cries out in unison — “Please, Hashem, save us” — and then immediately follows with “Please, Hashem, grant us success.” Many baalei mussar highlight that the request for salvation and the request for success are placed together because they are two faces of the same need: salvation from what threatens us, and success in what awaits us. Hallel does not only look backward at past miracles. It looks forward, asking Hashem to continue His miracles in our own lives, in our own time.
How to Say This Tefillah
The Hallel prayer is recited during Shacharis, after the repetition of the Shemoneh Esrei and before the Torah reading. It is preceded and followed by a bracha, and one stands for the duration of the tefillah (Shulchan Aruch, Orach Chaim 422:2; Mishnah Berurah 422:28).
Full Hallel is recited on the first day of Pesach (first two in the Diaspora), Shavuos, all seven days of Sukkos (eight in the Diaspora including Shemini Atzeres), and all eight days of Chanukah. On these days, all six chapters of Tehillim are recited in their entirety. Half Hallel is recited on Rosh Chodesh and on the intermediate and final days of Pesach. The omitted sections are Psalms 115:1-11 and 116:1-11.
On Rosh Chodesh, the dispute is about the berachot surrounding Half Hallel. The Mechaber’s Sephardi practice is not to recite a berachah on Rosh Chodesh Hallel, while the Rema records the Ashkenazi custom to recite the berachah before Hallel (likro et ha-Hallel).
Hallel is not recited on Shabbos (unless it coincides with Yom Tov or Chanukah), on regular weekdays, on Purim, or on Rosh Hashanah and Yom Kippur. The Gemara in Arachin 10b explains the omission on Rosh Hashanah and Yom Kippur: “The King sits on the throne of judgment, the books of life and death are open — and Yisroel should sing shirah?” The solemnity of the Yamim Noraim precludes the jubilant tone of Hallel.
Women are exempt from the recitation of Hallel according to the majority of poskim, as it is a time-bound positive mitzvah. However, many Ashkenazi authorities allow women to recite Hallel on Chanukah with a bracha, based on the principle that af hen hayu b’oso ha’nes — they, too, were part of the miracle. If a person missed Hallel during Shacharis, it may be recited until sunset (Mishnah Berurah 422:13) with a bracha.
Give Tzedakah in the Zechus of Rabbi Meir Baal Haness
Hallel is the tefillah of gratitude — and the deepest form of gratitude is not merely saying thank you but acting on it. When we recite Hallel and acknowledge that Hashem mekimi mei’afar dal, raises the poor from the dust and lifts the needy from the refuse heap, we are called to participate in that very act. Tzedakah is how we become Hashem’s partners in lifting those who have fallen.
The Gemara in Bava Basra 10a teaches that tzedakah saves a person from death and from the judgment of Gehinnom — a power that resonates directly with the themes of Hallel. Psalm 118 describes calling to Hashem from the narrow straits and being answered with expansiveness. Tzedakah creates that expansiveness. When a person gives to those in need, they open channels of bracha that flow in both directions — toward the recipient and back toward the giver.
Rabbi Meir Baal Haness embodied this reciprocal flow. His promise — that whoever gives to the poor of Eretz Yisroel in his memory and calls out Eloka D’Meir Aneini — is built on the same principle that Hallel celebrates: Hashem responds to those who respond to the needs of others. Rabbi Meir Baal Haness Charities, founded in 1799, continues distributing funds to Torah scholars, widows, orphans, and needy families throughout Eretz Yisroel. As you recite Hallel on the next Yom Tov, Rosh Chodesh, or Chanukah, consider pairing your praise with an act of giving. Let your halleluyah travel from your lips to your hands — from words of praise to deeds of chesed.
Give Tzedakah in the Zechus of Rabbi Meir Baal Haness
Living with Hakaras Hatov
Hallel is not only a tefillah for Yom Tov mornings. It is training. Every time you stand and recite those six kapitlach, you are teaching yourself to see Hashem’s chesed in places you might otherwise walk past. The sea split for Klal Yisroel at Yam Suf. But a quiet sea that stays in its place, day after day — that is also Hashem. The bread that rises in your oven. The child who walks through the door safely. The nisayon that was going to crush you and somehow did not.
The avodah of hakaras hatov is simply learning to notice. Pick one small thing today that you would usually take for granted. Name it. Thank Hashem for it out loud. That is a private Hallel, and it counts. Chazal teach that a person is judged in the world to come on what they did with the pleasures Hashem gave them — did they notice? Did they thank Him? Hallel trains your heart to answer yes. And the more you practice on the days of Hallel, the more naturally it will carry into the ordinary mornings when you are the only one saying anything at all.
Full Hallel (Hallel Shalem) includes all six chapters of Tehillim (113-118) recited completely. Half Hallel (Chatzi Hallel) omits portions of Psalms 115 and 116. Full Hallel is recited on the first days of Pesach, Shavuos, Sukkos, and all days of Chanukah. Half Hallel is recited on Rosh Chodesh and the later days of Pesach (Shulchan Aruch, Orach Chaim 422:2).
The Talmud (Arachin 10b) explains that Pesach's Mussaf offering is identical on every day after the first, so a new full Hallel is not required. A later midrashic tradition (cited by the Beit Yosef, Orach Chaim 490, in the name of Shibolei Haleket) adds another layer: because the Egyptians drowned during the later days of Pesach, our joy is tempered. Both reasons are quoted in the standard halachic literature; the Talmudic reason is primary and the Midrashic reason adds the moral dimension of acknowledging the cost borne by others.
Women are generally exempt from Hallel as a time-bound positive mitzvah. Many Ashkenazi authorities nevertheless allow women to recite Hallel on Chanukah with a bracha, based on the principle that af hen hayu b'oso ha'nes — they, too, were part of the miracle. It is implicit from the Rambam (Hilchos Chanukah 3:14), who rules that women cannot be motzi men in Hallel, that women are exempt from this mitzvah; the Magen Avraham (422:5) states the exemption explicitly. In practice, customs vary by community.
The Gemara in Arachin 10b explains that on the Days of Judgment, when the books of life and death are open before the Heavenly Court, it is not appropriate to sing songs of jubilation. The tone of the Yamim Noraim calls for solemnity and introspection rather than the celebratory praise of Hallel.
If you missed Hallel during Shacharis, you may recite it with a bracha any time before sunset on that day (Mishnah Berurah 422:13). It should be recited standing. After sunset, the obligation has passed and it cannot be made up.
A Blessing for Your Praise
The Hallel prayer carries the entire story of Klal Yisroel in six chapters — from slavery to freedom, from despair to praise, from the dust to the presence of the Shechinah. Every time we stand and recite these words, we declare that we are a people who have seen miracles and believe that more miracles await.
In the zechus of Rabbi Meir Baal Haness, may you be blessed with simchah, spiritual elevation, and the privilege of witnessing Hashem’s wonders in your own life. May every Hallel you say shake something loose in your heart — a fresh sense of gratitude, a reminder that the sea can still split, and the conviction that the G-d who raises the poor from the dust is the same G-d who is holding you right now.
You can submit a prayer request to the scholars at the kever of Rabbi Meir in Tiberias at no cost — they will daven for you by name through Rabbi Meir Baal Haness Charities. And if you would like to give tzedakah in Rabbi Meir’s zechus as well, your kindness will rise together with your tefillah.
