HALLEL. — A rabbinic term meaning
“hymn, praise” (Heb. *hallel* “to praise,” from which *Alleluia*
[cross-ref]), used to denote groups of Psalms employed in liturgy. Famous is the “Egyptian *h.*” (*h. mišri*: cf. *Berākhōth*, 56a), composed of Psalms 113–18 (Vulgate 112–17), which the Jews sang at the new moon, the three great festivals (Passover, Pentecost, Tabernacles), and the Feast of Dedication.
This was the *h.* par excellence.
It was so called both for its laudatory content (cf. the first Hebrew verse) and because it began with the chanting of *hallelū yāh*; it was termed “Egyptian” because it was characteristic of the Jewish Passover. It was sung in the Temple during the slaughter of the paschal lamb, symbol of liberation from Egyptian servitude (cf. Ps 114:1 Heb.), and recited in the home at the Passover meal. During this meal the *h.* was divided into two parts: the first (Ps 113–14 Heb.) was recited or sung at the beginning, the second (Ps 115–18 Heb.) at the end, when the fourth and final ritual cup was passed (cf. Ps 116:12–13 Heb.). If a fifth cup of wine was added, Psalm 136 (Vulg. 135), called “the great *h.*” (*h. haggādhōl*: cf. *Pēsāhīm*, 118a) on account of its content, was sung.
The use of the *h.* is very ancient, as may be inferred from the Talmud, where its authorship is discussed (*Pēsāhīm*, 117a), though its origins cannot be precisely determined.
It seems that it was already sung in the time of King Josiah (2 Chron 35:15) and also in the time of King Hezekiah (2 Chron 30:21). A reference to this usage is found in Wis 18:9, where “vovu” (*laudes*) is a translation of *h.* Jesus and His Apostles likewise sang the *h.* at the Last Supper (Matt 26:30; Mark 14:26; *μνίσαντες*, [hymno dicto], i.e., the second part of the *h.*).
The name “great *h.*” 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 last five psalms, hymns of praise distinguished by the double *Alleluia* (146–50; Vulg. 145–50), and formed an integral part of the morning prayer.
The disciples of Hillel, however, called the first psalm of the “Egyptian *h.*” the “little *h.,*” while the disciples of Shammai applied the name to the entire first part (Ps 113–14), perhaps in relation to the second, longer part (Ps 115–18). It should be noted that the composition of the *h.* has not always been the same; it varied, even in name, according to the times and rabbinic schools.
Three types of *h.* are thus distinguished: the ordinary or Egyptian, the great, and the little. The prestige of the term may perhaps have influenced the Vulgate’s rendering of 1 Chron 16:36.
Given the use made of it by the Lord at the Last Supper, the *h.* has also been significant in the development of Christian liturgy, the Mass, and the Divine Office: cf. the Vespers of Holy Thursday, Holy Saturday, and Sunday Vespers; Psalm 118 (Vulg. 117) is in fact the paschal psalm par excellence, and consequently the psalm of Sunday (one psalm at Prime, subject to various norms on account of this liturgical character).