There was a place to say that it is necessary to precede Mencha because it is frequent, just as we are before dawn before Hallel, but in fact there is a great place to say that there is a fear of mentioning Hillel first even though Mencha is frequent.
And here is ACP in such a way that one does not need to pray a mencha now in order to eat, in this it should be noted that even with regard to a supplement and a mencha, it appears in the MB (Repo end of SK 2) that the main point of view is that one does not need to eat now that because of this he needs to pray a mencha, he is not obligated to precede a mencha.
And here, regarding the praise and the offering, there is an additional point to this, even in the way that a supplement would have to precede a offering before the addition, but here it is possible that he could precede the offering with a hallel in that preceding the offering with a praise is also beneficial for the offering, since that is the order of praise followed by prayer, as in Damari' With the blessings of the heart for ever, a person will first praise the Almighty and then pray, and this is also the reason for the Dzmra verses that precede the dawn that is brought on Shabbat Kih 12b, as the cycle of the Vitri period in the order of the Dzmra verses, and this is also the reason for the blessedness that precedes the menha, and I. M.B. Tchav 16 Dahallel in the middle of the verses of Dezmara is not the ruling because it concerns the loss of the 7th, and i.e. in the Yerushalmi Reish Barchot to stand in prayer from the OT, and in the Babylonians in Reish Perak there is no standing to stand in prayer out of a written Halacha and the joy of a mitzva, and this is also the reason for the first blessings are praise Kadamri' three similar firsts, etc.
And there is another reason to add the preface of Hallel to the supplement in the usual way, it is because of the zarizin from the daimin, according to the simplicity of the apparent eloquence of the gam' in Rabbi Lev, and for this reason it is also necessary to preface the menha.
However, according to the Rabbi there, Dish should be rejected to clarify the whole matter there in a different way, the Rabbi's intention is to make it difficult why the one who passes before the ark at dawn prays and says Hallel, and the one who passes before the ark in the Mussaf prays and says Hallel, and for that you will want the first one first because he is the first to stand up before the ark, and according to what was said in the first scroll that recited four fine, etc., but it should always be said that each of them who prays and says hallel has to precede the hallel.
And who he is in L. HaSamG does not mean that he is discussed in the GM where he is from the Shatz.
And who is it possible to clarify the words of the Hag'm there in another way that it was a pashita for the Hag'm that Tokain Miyoshav and Huzrin and Tokain Ma'omed, and that it was to take one tak'in between Shacharit and the Mossef and another tak'in on the order of blessings in the Mosf (and yeshush in the Toss of the Rash in the Rabbi's there), and this is also The Pashita for the Hagm that the Hallel is between Shacharit and the Mossef in order to stop between the Shacharit and the Mossef (a.a. Yoma ned EB) only that the difficulty of the Hagm was why in the Hillel it is adjacent to the Shacharit from behind it and in the taks they are adjacent to the Mossaf in front of them, and AZ Ameri' there is a dish to precede Hallel and tekiok AA to advance on behalf of what is explained there.
However, Tzak modeled if there were tekiyot before the reading of the Torah, what would be the fun for the matter of the annihilation explained there in the Gm and in the commentaries in the introduction to this porta, and perhaps they used to stay and wait between Shacharit and the Mossaf so that the tekiyot were delayed by this.
And it is also possible to explain the reason that Shacharit precedes Hallel, this is a pashita that Shacharit precedes Hallel because it is frequent and not frequent before, and the subject was only because of Hallel and Mussaf alone, neither of which is frequent in its composition and anyway why did they precede Hallel to the Mussaf, since it is not frequent from it, and by the way, even in the Mussaf there A mosef is frequent from Hillel, there are days that have a mosef and no hillel in them, MM it should be said that a mosaf of this day is not a mosaf of this day, therefore Shacharit comes before the mosaf on account of frequent, and the hallel comes before the mosaf because of Zarizin Makdimin, and according to this interpretation he told me The Gershach Rosenblatt, even with regard to the Hillel and Menha, will have to precede a Menah as with regard to a Mossef and Menha in the ways in which it is decided to precede a Mossef to a Menah, and AAG Shav Shabbos the Mussaf of Shabbat Tadir from the Hillel of the Yo'at with which Rabbi DMM MMM responded to this in the order of the prayer .
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