לברך בהלל דר"ח וחוה"מ כי יש חכמים שאומרים שאין לברך עליו אפי' בציבור ואפי' לקרות כמו שאין מברכין על הערבה אע"פ שהוא מנהג כהלל דר"ח, ושאלתי אם טוב המנהג שאנו נוהגין או טוב למנעו:
Regarding the blessing for Hallel on Rosh Chodesh and the intermediate days of the festivals. For there are some sages who say that no blessing should be recited, even in public, and even by changing the terminology of the blessing1i.e., to say 'to read the Hallel' rather than the usual 'to complete the Hallel', cf. Tosafot on Berakhot 14a:4. It is comparable to the Arava [at the end of Sukkot], for which there is no blessing because it a custom just like the recitation of Hallel on Rosh Chodesh2This is the argument brought in Machzor Vitry (Rosh Chodesh 230), citing Rashi, after quoting R. Asher bar Meshulam of Lunel who disagrees and holds that the blessing should be recited.. I asked whether the custom we practice is correct3See Tosafot on Taanit 28b:7, where Rabbeinu Tam holds that the blessing should be recited, or whether it should be stopped.
2
והשיבו הודעתיך כי ברכותיהן של ישראל תורה כקטורת הם לפני ושנינו אחד המרבה ואחד הממעיט ובלבד שיכוון לבו לשמים:
They responded: I have already informed you that the blessings of Israel are like incense before Me, and the Mishna (Menachot 13:11) teaches "Whether one brings much or one brings little, as long as their hearts are directed to heaven."
לברך בהלל דר"ח וחוה"מ כי יש חכמים שאומרים שאין לברך עליו אפי' בציבור ואפי' לקרות כמו שאין מברכין על הערבה אע"פ שהוא מנהג כהלל דר"ח, ושאלתי אם טוב המנהג שאנו נוהגין או טוב למנעו:
Regarding the blessing for Hallel on Rosh Chodesh and the intermediate days of the festivals. For there are some sages who say that no blessing should be recited, even in public, and even by changing the terminology of the blessing1i.e., to say 'to read the Hallel' rather than the usual 'to complete the Hallel', cf. Tosafot on Berakhot 14a:4. It is comparable to the Arava [at the end of Sukkot], for which there is no blessing because it a custom just like the recitation of Hallel on Rosh Chodesh2This is the argument brought in Machzor Vitry (Rosh Chodesh 230), citing Rashi, after quoting R. Asher bar Meshulam of Lunel who disagrees and holds that the blessing should be recited.. I asked whether the custom we practice is correct3See Tosafot on Taanit 28b:7, where Rabbeinu Tam holds that the blessing should be recited, or whether it should be stopped.
והשיבו הודעתיך כי ברכותיהן של ישראל תורה כקטורת הם לפני ושנינו אחד המרבה ואחד הממעיט ובלבד שיכוון לבו לשמים:
They responded: I have already informed you that the blessings of Israel are like incense before Me, and the Mishna (Menachot 13:11) teaches "Whether one brings much or one brings little, as long as their hearts are directed to heaven."