[Avodah] Repeating during davening

[Akiva Miller]

.
I cited some examples where an author initially repeats himself
deliberately, for reasons of meaning, emphasis, rhetoric, and the like. It
might have been a logistical error on my part to do that, as I see from the
responses that this may have led the conversation away from my real
question. So let's get back on track:

R' Micha Berger wrote:

> The AhS OC 338:8 ... has a problem with the whole turning tefillah into
> a drawn out performance, which he takes for granted is a distraction from
> the primary goal. "Maybe in truth there is no prohibition in it, but it
> is good before G-d to flee from it.
> ...
> Shu"t Mahara"m Shiq #31 -- you don't stop him mid-tefillah, but kol
> hamosif goreia, so you must teach him to stop.

I think the essence of my question is: Why are the repetitions in Hallel
exempted from this?

Whoever it was that decided to repeat lines which Dovid Hamelech did NOT
repeat, why did they do it, and what was the motivation?

Was it for reasons other than turning it into a drawn-out performance? Why
is it not a case of kol hamosif goreia?

Does anyone know the history of this aspect of Hallel? I do realize how
difficult it must be to research our pre-Mishnaic liturgy. But I have often
been very impressed by the knowledge of our listmembers, and I'm hoping
someone can illuminate this for me. Thanks in advance!

Akiva Miller

PS: My question was originally directed at those communities who initiated
that repetition, at some point in time between Dovid Hemelech's writing of
Tehillim 118, and the documentation of the repetition by the Mishna. But
remember that the Mishna testified to two different practices: repeating
the pesukim, and saying it straight through, with the admonition that each
should continue doing what it's been doing. I've now realized that at some
point between the Mishna and today, this practice became accepted by
everyone world over. As far as I know, there is no community which refrains
from repeating those pesukim today. Which means that either (a) the
communities who said it straight through died out, or (b) the practice of
repeating was accepted worldwide, despite the ruling of the Mishna not to
do so. How could this happen, unless drawn-out performances (and splitting
pesukim in the middle) might actually be a GOOD thing?
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