HALLĒL. — A rabbinic term meaning “hymn, praise” (Hebr. 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 at the new moons, on the three great solemnities (Passover, Pentecost, Tabernacles), and on the feast of the 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 the hallēlā Jāh; it was called “Egyptian” because it was characteristic of the Jewish Passover; it was sung in the Temple during the sacrifice of the lamb, symbol of liberation from slavery in Egypt (cf. 114:1 Hebr.), and was recited at home during the Passover meal. During this meal, the h. was divided into two parts: the first (113–14 Hebr.) was recited or sung at the beginning, the second (115–18 Hebr.) at the end, when the fourth and final ritual cup was passed (cf. 116:12–13 Hebr.). If a fifth cup of wine was to be added, 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 its authorship is discussed (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 Ezechin (II Par. 30:21). Sap. 18:9 then alludes to this usage, 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 also extended 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 marked by the double Alleluia (146–50; Vulg. 145–50): it formed an integral part of the morning prayer.
The disciples of Hillèl, on the other hand, called the first psalm of the “Egyptian h.” the “little h.,” while the disciples of Sammaj called the entire first part of it (113–14) by this name, perhaps in relation to the second, longer part (115–18). It should be noted that the composition of the h. has not always been the same; it varied, including in name, according to the periods and the rabbinic schools.
One therefore distinguishes three kinds of h.: the ordinary or Egyptian, the great, and the little. Perhaps the prestige of the term influenced the Vulgate translation of I Par. 16:36.
Given the use made of it by the Lord at the Last Supper, the h. has also been important in the development of the Christian liturgy, of the Mass, and of the Office: cf. the Vespers of Holy Thursday, of Holy Saturday, and of Sundays; Psalm 118 (Vulg. 117), moreover, is the Easter psalm par excellence, and consequently the psalm of Sunday (the first psalm at Prime, subject to various regulations because of this liturgical character).