The three hundred thirty-sixth "cheder" in the palace of Hayom Yom.
Friday, 30 Tishrei, first day of Rosh Chodesh Cheshvan, 5704. This is the first day of Rosh Chodesh Marcheshvan, and in fact the last day of the month of Tishrei.
Shiurim: Chumash, Noach, Shishi, with Rashi's commentary.
Tehillim, on the 30th of the month, one recites from chapter 145 through chapter 150 inclusive — until the end of Tehillim.
Tanya: today we continue with Iggeret 25. The daily portion begins on page 140 with the words "vehineh nefesh," and concludes on page 280 with the words "belo dibbur."
In today's teaching, the Rebbe notes two brief points connected to the recitation of Hallel, for on this day, which is Rosh Chodesh, Hallel is recited.
It is known that when one reaches the final section of Hallel, toward its conclusion, there are four verses: "Hodu laShem ki tov ki le'olam chasdo" (Give thanks to Hashem for He is good, for His kindness is everlasting), "Yomar na Yisrael ki le'olam chasdo" (Let Israel now say, for His kindness is everlasting), "Yomru na veit Aharon ki le'olam chasdo" (Let the house of Aharon now say, for His kindness is everlasting), and "Yomru na yirei Hashem ki le'olam chasdo" (Let those who fear Hashem now say, for His kindness is everlasting). These four verses are mentioned in the Shulchan Aruch in siman 422, concerning the verses that are repeated.
These verses are recited with the congregation repeating them — as is our custom, where we say "Hodu laShem ki tov" after each one. The Shulchan Aruch continues: "And likewise with verses that the chazzan says and the congregation responds after him." The Shulchan Aruch states "each place according to its custom," and it does not rule precisely what is said after each verse, but only that each place should follow its own custom.
In the Shulchan Aruch of the Alter Rebbe this siman is missing — siman 422 does not appear, since not everything reached us. Here the Rebbe writes, and the subject already appears also in the Haggadah of Pesach with the Rebbe's commentaries, which likewise contains Hallel; and there, on these lines of Hallel, the Rebbe already notes this very point.
What does it say? Let us examine the wording within. "Hallel: We repeat "Hodu laHashem" after each of the three verses of "Yomar na," and also when praying individually" — after each of the three verses, after "Yomar" and after the two times of "Yomru." And not only when there is a minyan and the chazzan says it aloud and we respond to him with the verse "Hodu laHashem ki tov," but also when praying individually — even when you pray by yourself — we repeat the verse "Hodu laHashem" after each of these verses. This is one practice.
The second custom: "Avraham zaken etc., Zavdiya yishmereni etc. — three times." Toward the end of Hallel, right after concluding the final blessing "Melech mehulal batishbachos," there appears in the Siddur of the Alter Rebbe: "Some have the custom to recite this verse on Rosh Chodesh after Hallel" — namely the verse "Ve'Avraham zaken ba bayamim va'Hashem berach es Avraham bakol" ("And Avraham was old, advanced in days, and Hashem had blessed Avraham with everything"), a verse from Parshas Chayei Sarah, which is read in the Torah during the month of Marcheshvan.
After this, another line is written: "Vayomer," and then the name of an angel — but the intent is directed to the Holy One, blessed be He — "Zavdiah yishmereini vechayeini," meaning, a request from the Holy One, blessed be He, that He guard us and sustain us in life. And it concludes with two verses, one from Yirmeyahu and one from Iyov: "Elokim chaim umelech olam" (from Yirmeyahu), "asher beyado nefesh kol chai" (from Iyov), and it concludes with the word "Amen." And at the end it is written: "All this should be said three times." So it is written in the Siddur of the Alter Rebbe.
And perhaps there might have been room to understand that one says it differently — that one recites "veAvraham zaken ba bayamim" three times, and afterwards the second passage three times? Regarding this the Rebbe notes and says that one recites all three lines consecutively, and repeats all of this three times.
In the sefarim it is written regarding the reason for the special quality in this matter — there is an expression that this is "so that one's days shall be lengthened": a person who says this after Hallel, there is in it a segulah for length of days, and this is the reason it is said. And although the Alter Rebbe writes "some have the custom," it should be noted that in practice this is indeed our custom at the conclusion of Hallel.