Hallel
What Is the Hallel?
The term 'Hallel' (הַלֵּל) derives from the Hebrew root 'halal' (הָלַל), meaning 'to praise,' 'to boast in,' or 'to shine.' In biblical and Jewish liturgical context, it specifically denotes a set of psalms—primarily Psalms 113–118—recited as a unit during major Jewish festivals. These psalms are characterized by their exuberant calls to praise God (often beginning or ending with 'Hallelujah,' meaning 'Praise the Lord'), their focus on God's historical acts of salvation, and their communal orientation.
The Hallel in Jewish Worship and Scripture
The Hallel psalms are deeply embedded in Israel's worship life. The 'Egyptian Hallel' (Psalms 113–118) earned its name because Psalm 114 explicitly recalls the Exodus from Egypt: 'When Israel went out of Egypt... Judah became God's sanctuary, Israel his dominion' (Psalm 114:1-2). This direct link to Israel's foundational redemption made it especially fitting for the Passover celebration.
According to Mishnaic tradition (e.g., Mishnah Pesachim 5:7, 10:6-7), the Egyptian Hallel was recited during the three pilgrimage festivals (Passover, Weeks/Pentecost, and Tabernacles) and at the Feast of Dedication (Hanukkah). During the Passover Seder, Psalms 113–114 were sung before the meal, and Psalms 115–118 after the drinking of the third or fourth cup. The content moves from praise of God's majesty (Psalm 113) and remembrance of the Exodus (Psalm 114) to expressions of trust in God over idols (Psalm 115), thanksgiving for deliverance from death (Psalm 116), a global call to praise (Psalm 117), and a triumphant procession liturgy (Psalm 118). Psalm 118:25-26 ('Save us, we pray, O Lord!... Blessed is he who comes in the name of the Lord!') became a central cry for salvation and was later applied messianically.
The Hallel and the New Testament
The Hallel provides a crucial backdrop for understanding the events of the Last Supper. The Gospels note that after the meal, Jesus and his disciples sang a hymn before going to the Mount of Olives (Matthew 26:30; Mark 14:26). Given the Passover context, this hymn was almost certainly part of the concluding Psalms (115–118) of the Egyptian Hallel. This means Jesus' final hours before his arrest were framed by psalms of praise and trust in God's salvation. Furthermore, the crowd's acclamation during Jesus' triumphal entry—'Hosanna! Blessed is he who comes in the name of the Lord!' (Mark 11:9)—directly quotes Psalm 118:26, infusing the procession with Hallel themes of deliverance and messianic hope.
Liturgical Development and Other Hallel Psalms
Beyond the Egyptian Hallel, other psalms were grouped under this title in Jewish liturgy. The 'Great Hallel' traditionally refers to Psalm 136, with its antiphonal refrain 'for his steadfast love endures forever,' recited during morning services. Additionally, Psalms 146–150, which each begin and end with 'Hallelujah,' form a magnificent crescendo of praise that concludes the entire Psalter. In synagogue worship by the first century, Psalms 135–136 and 146–150 were incorporated into daily morning prayers, expanding the concept of Hallel beyond the festival cycle to regular, daily praise.
Enduring Significance
The practice of reciting the Hallel teaches that praise is a disciplined, communal response to God's saving acts. It roots joy in historical memory, particularly the Exodus, while also pointing forward to ultimate redemption. For Christians, the Hallel's connection to Jesus' passion underscores how he fulfilled the Passover's deep symbolism, becoming the true subject of the psalms that declare, 'The stone that the builders rejected has become the cornerstone' (Psalm 118:22) and 'I shall not die, but I shall live, and recount the deeds of the Lord' (Psalm 118:17).
Biblical Context
The Hallel appears primarily in the Book of Psalms (Psalms 113–118, 136, 146–150). These psalms are prescribed for use during Israel's major festivals: Passover, Pentecost (Weeks), and Tabernacles (Deuteronomy 16:16). They play a direct role in the Passover Seder liturgy. In the New Testament, the Hallel provides the liturgical context for Jesus' Last Supper (Matthew 26:30; Mark 14:26) and the crowd's shouts during his Triumphal Entry (Matthew 21:9; Mark 11:9-10; John 12:13), which quote Psalm 118:25-26.
Theological Significance
The Hallel teaches that praise is the proper response to God's covenant faithfulness and salvific acts. It emphasizes God's character as both transcendent ruler (Psalm 113:4-6) and intimately involved redeemer (Psalm 114). Theologically, it connects praise with remembrance, ensuring God's past deliverances (like the Exodus) inform present faith and future hope. Its use by Jesus sanctifies human suffering within a framework of praise and affirms his identity as the coming one who embodies the salvation for which the psalms plead. The progression from plea ('Save us!', Psalm 118:25) to confident thanksgiving models a faith that trusts God's deliverance even before it is fully seen.
Historical Background
The Mishnah (Pesachim 5:7, 10:6-7) and Talmud (e.g., Pesachim 117a) provide detailed records of how the Hallel was used in the Second Temple period and later in synagogue liturgy. These texts confirm the division of the Egyptian Hallel at Passover and its use at other festivals. The practice likely developed during the post-exilic period as Israel's worship became more formalized. The antiphonal structure of some Hallel psalms (like Psalm 136) suggests use in responsive temple worship. The term 'Egyptian Hallel' itself is rabbinic, not biblical, highlighting how liturgical tradition shaped the understanding of these psalms.