HALLEL. - A rabbinic term meaning "hymn, praise" (Heb. hallēl "to praise," whence alleluia [v.]), used to designate groups of Psalms for liturgical purposes. Famous is the "Egyptian h." (h. miṣrī: cf. Bērākhāth, 56a), composed of Psalms 113-18 (Vulgate 112-17), which the Jews sang on the new moons, on the three great solemnities (Passover, Pentecost, Tabernacles) and on the feast of Dedication.
This was the h. par excellence. It was so called because of its laudatory content (cf. the first Hebrew verse) and because it began with the singing of hallēlā Jāh; it was called "Egyptian" because it was characteristic of the Jewish Passover; it was sung in the Temple during the immolation of the lamb, symbol of liberation from the bondage of Egypt (cf. 114:1 Heb.), and it was recited at home during the paschal supper. During this, the h. was divided into two parts: the first (113-14 Heb.) was recited or sung at the beginning, the second (115-18 Heb.) at the end, when the fourth and last ritual cup was passed (cf. 116:12-13 Heb.). If one wished to add a fifth cup of wine, Psalm 136 (Vulg. 135) was sung, called, because of its content, "the great h." (h. hagādhāt: cf. Pāsāhīm, 118a).
The use of the h. is very ancient, as may be inferred from the Talmud, in which the question of its author is raised (Pāsāhīm, 117a), but it is not possible to determine its origins precisely.
It seems that it was already sung in the time of King Josiah (II Par. 35:15) and also of King Hezekiah (II Par. 30:21). Sap. 18:9 then alludes to this use, where aḫvouç (laudes) is a translation of h. Jesus and his Apostles also sang the h. at the Last Supper (Mt. 26:30; Mc. 14:26; iṣuṣiṣavruç, [*hymno dicto*] that is, the second part of the h.).
The name "great h." was extended also to the entire group of Psalms 120-36 (Vulg. 119-35); while a special h., also called the "little h.," consisted of the series of the last five psalms, hymns of praise distinguished by the double Alleluia (146-50; Vulg. 145-50): it was an integral part of the morning prayer.
The disciples of Hillel, on the other hand, called the first psalm of the "Egyptian h." the "little h.," and the disciples of Shammai called the entire first part of it (113-14) so, perhaps in relation to the second, longer part (115-18). It should be noted that the composition of the h. was not always the same; it varied, even in name, according to the times and the rabbinic schools.
One therefore distinguishes a threefold h.: the ordinary or Egyptian, the great, and the little. Perhaps the prestige of the term influenced the Vulgate version of I Par. 16:36.
Given the use the Lord made of it at the Last Supper, the h. has also been important in the development of Christian liturgy, of the Mass and of the office: cf. the Vespers of Holy Thursday, of Holy Saturday, and Sunday Vespers; Psalm 118 (Vulg. 117) is moreover the paschal psalm par excellence, and consequently the psalm of Sunday (1st psalm at Prime, subject to various rules because of this liturgical nature of its).
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Igino Cecchetti