How God Wraps Himself in Light Like a Garment is the question behind this passage from Midrash Tehillim.
This idea of God's greatness is echoed in the verse from (1 (Chronicles 29:1)1): "Yours, O Lord, is the greatness, the power, the glory, the victory, and the majesty; for all that is in the heavens and on the earth is Yours." It's a sweeping declaration of God's dominion. Rabbi Huna then asks a crucial question: what does it even MEAN that God is exalted above all? His answer? That everything praises God! As (Psalm 113:3) tells us, "From the rising of the sun to its setting, the name of the Lord is praised."
In Midrash, there's no greater praise than that of Israel. As (Isaiah 43:21) says, "This people I have formed for Myself, that they might declare My praise." We, the Jewish people, have a special role in praising the Divine.
The text then draws a comparison to the angels. (Psalm 103:20-21) says, "Bless the Lord, all His hosts, you ministers of His, who do His will! Mighty ones who do His bidding, obedient to His spoken command!" The Midrash asks, why emphasize obedience if it's obvious that one should do what one hears? The answer is that it refers to the Israelites at Sinai, who famously declared (Exodus 24:7), "All that the Lord has spoken we will do, and we will hear." They committed to action even BEFORE fully understanding. That’s powerful.
Just as Israel praises God, so do the angels – but the angels follow Israel's lead. Psalm 148 lists the entities that praise God: angels, hosts, sun, moon, and stars. And these "hosts of heaven" are even identified with angels, referencing (Isaiah 24:21): "On high, the Lord will punish the hosts of heaven, and on earth, the kings of the earth."
But let's return to that idea of Israel being "exalted as head over all." The Midrash connects this to the census in (Exodus 30:12), where each Israelite pays a ransom. This shows Israel's unique status. And (Jeremiah 2:3) calls Israel "holy to the Lord, the first fruits of His harvest."
Rabbi Simon offers another interpretation: God is the head of all those who praise Him. But even more, God is beyond all blessings and praises. (Psalm 89:6) asks, "Who in the skies can compare with the Lord? Who among the heavenly beings is like the Lord?" How can we possibly capture the Divine essence with mere words?
The text acknowledges the limitations of human language. As (Job 37:19) says, "Teach us what we shall say to Him, for we cannot order our words because of darkness." It’s like trying to describe the ocean with a teacup.
The Midrash then focuses on David, the author of the Psalms. David composed 145 psalms of praise. (Psalm 145:21) declares, "My mouth will speak the praise of the Lord, and let all flesh bless His holy name forever and ever." The Midrash points out that the number 248 corresponds to the number of limbs in the human body. (Psalm 35:10) says, "All my bones shall say: Lord, who is like unto Thee?" David, in his praise, involved his entire being.
But even then, David felt he hadn't exhausted the praise due to God. He exclaims (Psalm 145:1), "I will exalt Thee, my God, O King, and bless Thy name forever and ever." Rabbi Af adds that even in the future, when the righteous pour forth endless praise, they will never fully capture the essence of the Divine. Their praise will be like a never-ending stream, a constant outpouring of gratitude and awe. But it will only scratch the surface of God's infinite greatness. This connects back to (Psalm 145:3): "Great is the Lord, and greatly to be praised…"
So, what does this all mean for us? Perhaps the key takeaway is humility. We can offer our praises, our gratitude, our love, but we must always remember that the Divine is ultimately beyond our comprehension. Our efforts are valuable, our intentions matter, but the mystery remains. And maybe, just maybe, that mystery is precisely what makes the journey of praise so compelling.
I bless the Lord, my God, with great exaltation, splendor and majesty. The King of flesh and blood cannot clothe himself in His garments, but the Holy One, blessed be He, clothes human beings in His garments, as it is said (Psalm 21:6): "You endow him with eternal blessings; You gladden him with the joy of Your presence." This is what the verse (1 Chronicles 29:11) means when it says, "Yours, O Lord, is the greatness, the power, the glory, the victory, and the majesty; for all that is in the heavens and on the earth is Yours; Yours is the kingdom, O Lord, and You are exalted as head over all." Rabbi Huna said: What does it mean that God is exalted as head over all? It means that everything praises the Holy One, blessed be He, as it is said (Psalm 113:3): "From the rising of the sun to its setting, the name of the Lord is praised." And there is no greater praise for the Holy One, blessed be He, than the praise of Israel, as it is said (Isaiah 43:21): "This people I have formed for Myself, that they might declare My praise." You should know that it is written above, "Bless the Lord, all His hosts, you ministers of His, who do His will" (Psalm 103:21). "Mighty ones who do His bidding, obedient to His spoken command" (Psalm 103:20). If it was necessary to say that what a person hears he should do, why is it written so? Rather, regarding Israel, the verse speaks of their standing at Sinai and placing their actions before their hearing, as it is said (Exodus 24:7): "All that the Lord has spoken we will do, and we will hear." Just as Israel praises the Holy One, blessed be He, the angels also praise Him after Israel, as it is said (Psalm 148:2): "Praise Him, all His angels; praise Him, all His hosts." And what is written after that? "Praise Him, sun and moon; praise Him, all you shining stars" (Psalm 148:3). These are the angels, as it is said (Isaiah 24:21): "On high, the Lord will punish the hosts of heaven, and on earth, the kings of the earth." "He is exalted as head over all." And there is no head other than Israel, as it is said (Exodus 30:12): "When you take a census of the Israelite people according to their enrollment, each shall pay the Lord a ransom for himself." And it says (Jeremiah 2:3): "Israel was holy to the Lord, the first fruits of His harvest." Another interpretation of "exalted as head over all" is that Rabbi Simon said: "You are the head of all those who praise You." And You are exalted above all blessings and praises, as it is said (Psalm 89:6): "Who in the skies can compare with the Lord? Who among the heavenly beings is like the Lord?" Who can recount the Lord's mighty acts or declare His praises? If a person tries to express the Lord's praises, he will become tongue-tied, as it is said (Job 37:19): "Teach us what we shall say to Him, for we cannot order our words because of darkness." You should know that this is what David meant when he composed one hundred and forty-five psalms of praise the Lord, as it is said (Psalm 145:21) 'My mouth will speak the praise of the Lord, and let all flesh bless His holy name forever and ever.' All things culminate in the number 248, which is the number of limbs in a person, as it is said (ibid. 35) 'All my bones shall say: Lord, who is like unto Thee?' David did not leave out any limb in his praise of the Lord. He said to them, 'What do you think? Because I culminated in the praise of the Lord in all these things, perhaps I touched one of the myriad praises due to Him? Now I am at the top of the culminations' (Psalm 145:1) 'I will exalt Thee, my God, O King, and bless Thy name forever and ever.' Rabbi Af also said, even when the mouths of the righteous in the future will speak like a stream that never ceases, never will they exhaust the praise of the Holy One, blessed be He. Rather, it should be said that in memory of Your great goodness they will say, there is no writing here, only they will pour forth their praises like a stream. Let it be for all to the head. Even so, David said (Psalm 145:3) 'Great is the Lord, and greatly to be praised...'"...
