Hallel On Purim: The Whole Megillah

The Meiri notes that there is a practical difference between the two opinions. According to Rav Nachman, Hallel should, in truth, be recited on Purim, but the reading of the Megillah takes its place. If, for whatever reason, one was unable to read the Megillah, according to Rav Nachman he should recite Hallel. Whereas according to Rava, the recitation of Hallel is inappropriate for the miracles of Purim, and even someone who is unable to read the Megillah should nevertheless not recite Hallel.

The Shulchan Aruch states simply that Hallel is not recited on Purim. He does not make any exceptions for someone who did not read the Megillah. Likewise, many other poskim are silent on this issue. The Birkei Yosef theorizes that the halachah is in accordance with Rava. As a general rule, when two Amoraim disagree with each other, we rule in accord with the one who lived later. The reasoning is that both sages meet the minimum qualification to be considered an Amora, and that the later Amora witnessed all the give-and-take in the beis midrash about the issue. The later Amora therefore benefited from comprehensive discussions about the issue. Moreover, he is able to present what the consensus of Talmudic scholars was on this issue. Since Rava passed away after Rav Nachman, the halachah follows Rava. Therefore, even if one does not have a megillah, he should not recite Hallel.

The Shu’t Shivas Tzion points out that it is not so clear that we rule like Rava because he is the later Amora. He points to a Rif in Bava Basra. The Gemara in Bava Basra (29b) notes that Rav Nachman and Rav disagreed on two issues relating to real estate. The Rif ruled like Rav Nachman in both circumstances. The Rif explains that even though we usually follow the later Amora, here it is an exception because Rava was Rav Nachman’s student. Rava was having a discussion with his own rebbe and disagreeing with him! Rav Nachman heard Rava’s arguments and was unconvinced. In that case, we follow the rebbe, Rav Nachman, who is presumed to be a greater scholar than the student, Rava.

The Nemukei Yosef notes that the application of the Rif’s rule depends on the exact text of each Gemara in which Rava was disagreeing with Rav Nachman. If they were having a discussion, then we rule like Rav Nachman. If, however, Rava stated his opinion independently, then we follow him. As mazal would have it, there are variant texts in the Gemara in Megillah. In some texts Rava is talking to Rav Nachman; in others he isn’t. Therefore, viewed from this angle, the halachah is inconclusive.

However, the Rambam rules that we do not recite Hallel on Purim, and he offers the reason given by Rav Nachman, that reading the Megillah is like reciting Hallel. Would the Rambam hold that one should recite Hallel if he has no Megillah? Not necessarily, says the Chida. Perhaps the Rambam holds that since the Sages instituted the reading of the Megillah, they never instituted the recitation of Hallel. Even if someone finds himself in the rare situation without a Megillah on Purim, he should nevertheless not recite Hallel because the Sages never decreed that Hallel should be recited. They formulated the halachah for the majority of situations, where communities would have a megillah.

The Shaarei Teshuvah concludes that, practically, if one does not have a megillah on Purim, he should recite Hallel without the initial blessing or final blessing. Furthermore, he reasons that even if one has a Chumash from which to read the Megillah, he should nevertheless recite Hallel without the blessings. One only fulfills the mitzvah of reading the Megillah from a kosher megillah. If one reads the Megillah from a Chumash, he has not fulfilled the mitzvah, and such a subpar reading is not tantamount to reciting Hallel.

The Shu’t Shivas Tzion disagrees and says that even if one does not have a megillah, he should not recite Hallel. Most poskim are silent on this issue. Therefore, we must conclude that they viewed the rule that Hallel is not recited on Purim as absolute.

Why would these other Rishonim disagree with the Meiri?

Rabbi Yechezkel Roter (quoted in Alei Veradim on Megillah) explains that Hallel is recited for open miracles. The miracles in the Purim story were hidden miracles. One could read the story of Purim like a good book without realizing Hashem’s involvement. We read the Megillah to proclaim that this is not just an ordinary story. We read it from the bima with blessings to declare that we realize the Yad Hashem was present throughout the entire Megillah.

This is what the Gemara means when it says reading the Megillah is like reciting Hallel. Just as Hallel declares our thanks for open miracles, reading the Megillah declares our thanks for hidden miracles. But Hallel and the Megillah are not interchangeable. One declares his belief that Hashem is behind everyday, seemingly natural events by reading the Megillah. This is a different focus from the recitation of Hallel. ™