All Ye Into The Melting Pot! Melting Pot Minhogim vs. Minhag Avos – Minhogim Fads vs. Mesorah

In the Western world in recent decades (e.g. in the USA, Western Europe, and Australia), the melting pot model, encouraging the assimilation of immigrants into the dominant white culture, formerly the prevailing approach, has been dropped (a similar thing has happened in Eretz Yisroel, to a degree). In it’s place, a more enlightened approach of cultural pluralism was adopted. People of different backgrounds could still (or were even encouraged to) maintain their culture, language, links to homeland, etc.

But from what I am reading and hearing from some people, it seems that some frum Jews still adhere to the melting pot assimilationist model. They seem to believe that we all must go into a melting pot with regard to מנהגים. Everyone must accept the new frum commandments of upsherin and the like. After all, it is a מצוה דאורייתא of ערלה, right 😉 ? And חס ושלום that you refrain from dancing around a bonfire on ל”ג בעומר. How can anyone have the חוצפה to do such a thing, after all? What are you anyway? Some type of killjoy?

These assimilationists use euphemisms like ‘development of minhogim’. ‘Minhogim have always changed’, they claim. So how dare you insist on keeping the commandment of אל תטוש תורת אמך, sticking to the Ashkenazic minhogim of your מסורה, and resisting the latest fads, whether from ארץ ישראל, a Chassidic group, or elsewhere? After all, the grass is greener there, you know. Their מנהגים must surely be better than the ones of your father, right? So you better change and assimilate. You must accept all the fads that come along. Get with the program! Point your finger at the sefer Torah during hagbah, say Hallel on Pesach night in Shul in addition to your old way of saying it just during the seder at home, stop wearing tefillin on Chol Hamoed, give your son an upsherin even if you, your father, and grandfather didn’t….. You must conform and jump into the new frum melting pot, ASAP!  Don’t waste a minute!

Is this what ‘frumkeit’ has come to today?

Well, I, for one, am not going along with this new, PC (politically correct) ‘frumkeit’. I am not jumping into the melting pot to join all the latest fads. Nope. Mesorah is more important to me. I am not giving up my Ashkenazic מסורה, just because someone may think it is old fashioned.

Enough of this phony PC frumkeit already. Vive la difference!

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Hallel in Shul on Pesach night – Understanding the basis of the מנהג אשכנז to refrain – מדוע א”א הלל בבית הכנסת בליל הסדר בפסח לפי מסורת אשכנז

(An important post from a few years ago, improved and updated, and moved to the front page for review, as Seder night approaches)

Singular Hallel, for a singular evening, or a duplicated Hallel? 

All proper Jews say הלל, praising הקדוש ברוך הוא, on פסח night, during the סדר. This joyous recitation is one of the highlights of the evening. Some others, however, recite it a second time that night as well, in Shul. It is the latter custom, to do a double recitation of Hallel, and the stance of מנהג אשכנז toward it, that is the subject of this posting.

A few years ago, I received a booklet of circa seventy pages from מכון מורשת אשכנז on the topic of הלל בבית הכנסת בליל פסח. It was a greatly expanded version of the chapter on the subject in שרשי מנהג אשכנז חלק א (app. fifteen pages), by רבש”ה, of ten years earlier.

It is a very thorough treatment of the subject from various angles, that shows very clearly, based on ancient (as well as more  recent), classical sources, that הלל on פסח night is, according to our holy מסורה, properly recited only at home, during the seder, בשעה שמצה ומרור מנחים לפניך, and not a second time in Shul at night as well. I highly recommend it.

For those who are not clear about the issue, and don’t have access to the aforementioned booklet, I will write some words, a combination of what I saw there, mixed with some of my own thoughts.

Looking at the Sources

The practice to say Hallel in Shul, in addition to the recitation at home during the seder, is not mentioned in the גמרא. It is contained in what is referred to as מסכת סופרים, a later compilation of teachings that were deliberately excluded from the גמרא, that is not on the level of the Talmud, where it is mentioned for people who were not learned (yes, believe it or not, not everyone learned in ישיבה and כולל for many years then ;-), and could not be relied upon to say it properly on their own, at home during the seder.

The רמ”א states clearly that we don’t say it. The משנה ברורה and ערוך השלחן do so as well. Interestingly, even the שלחן ערוך הרב, authored by the first Lubavitcher Rebbe, states that ‘we do not read it in Shul in these countries’ in his code of law (though in his siddur, which was made for his Chassidim, he says to do so).

Yemenite minhag not to duplicate Hallel on seder night

Also worthy of note is that Yemenite congregations that hew to their ancient minhog, mostly those categorized as Baladi, also do not say it.

What did the GRA, the Gaon of Vilna, do?

Some claim that מנהג הגר”א is to say הלל in Shul on Pesach night. However, that is not listed as a practice of the Gaon in the well known work מעשה רב, which records his minhogim. If the Gaon would have said Hallel in Shul, in opposition to the general minhag Lita around him, it would have certainly stood out and been sufficiently noteworthy to qualify for inclusion there. That omission speaks volumes. What seems to have happened is that some of the פרושים in ארץ ישראל  got it from the local ספרדים, among other non-Ashkenaz practices such as chalaka/upsherin, saying אין כאלקינו daily, and an expanded version of יחדשהו in ראש חודש bentching, for example, as when they settled in ירושלים circa two centuries ago, they were not permitted to have their own Shul for some time by the government, and had to daven with the ספרדים in order not to stand out. The ספרדים then were dominant there, and they had to subjugate themselves to them, and try to blend in.

Gedolim who said Hallel only once on seder night, even after moving to Eretz Yisroel 

Staunch advocates of the ancient Ashkenaz tradition not to duplicate Hallel on that night who came later on to ארץ ישראל, when אשכנזים were able to practice their faith and מנהגים more freely, rejected this anachronistic, submissive stance to Sepharadic (later Sepharadic – early Sepharadic practice in Spain didn’t have it either, but that is another discussion, עיין שם) practice, and maintained the מנהג אשכנז of saying it only once, during the סדר. For example the גרי”ז, Rav Velvel Soloveichik, whose refraining from saying הלל in Shul then was well known (שו”ת תשובות והנהגות חלק ב, סימן רמ”ה, הגש”פ מועדים וזמנים, ירושלים תש”מ, עמוד נ-נא), and the דעת סופר, Rav Akiva Sofer of Pressburg.

It seems quite ironic that at the very outset of the חג הגאולה, during זמן חרותינו, the festival of freedom, when ב”ה we are free to practice our ancestral faith, some people still slavishly follow a practice that some of our brethren were compelled into doing, in opposition to their ancestral מנהג. Presumably they just don’t know what the background of the matter is.

Another big problem with it to me, on an experiential level, in addition to all the other issues, is doing the same thing twice on one night. People should rather do it once correctly. Doing it twice the same night diminishes the experience.

If one finds themselves in a place where Hallel is duplicated, how should one act? מעשה רב ממרן הגרי”ז זצ”ל

Another angle to this issue, that should be addressed, is the situation that arises at times when people whose minhog is not to say it, are davening where they do say it. Sometimes such people are cajoled (by themselves – or imagine feeling so, perhaps a figment of their imagination? – or others), and convinced into believing that they must join the recitation, with the argument that it is not proper to be פורש מן הציבור. However, in that regard, they should know that when the Brisk’er Rav, the גרי”ז, was in such a situation, he would exit, and go to another room (סדר הערוך לרמ”י וינגרטן, פרק כח, הערה 16).

להבחל”ח הגאון ר’ שמואל קמנצקי שליט”א, the Gaon Rav Shmuel Kamenetsky shlit”a, has paskened that if someone who follows Ashkenaz minhog in this is in a place where Hallel is said, he should leave unobstrusively – and furthermore, if he cannot do so, he should recite Tehillim during the Hallel – but not Hallel itself!

The trend of continually adding on new things, at the expense of the old, is not recommended. As חז”ל teach us,  כל המוסיף גורע – whoever adds, subtracts. On the other hand, the one that follows the minhog of his holy אשכנז ancestors, is הולך בעקבי צאן קדשים, and is הולך בטח, striding securely in the steps of his forefathers.

In the zechus of following the מנהגים of our holy ancestors, may we be זוכה to have a meaningful and proper יום טוב.