The verse "These are the servants of the Lord" might seem simple, right? But the Midrash sees something deeper. It connects this phrase directly to the people of Israel. As Leviticus 25:55 declares, "For they are My servants, the children of Israel." And Isaiah 12:6 echoes this sentiment: "Sing and rejoice, O daughter of Zion." It's a powerful reminder that our very being, our existence as a people, is intertwined with serving and praising the Divine.
But what about the word "Hallelujah" itself? Why not just say "Praise the Lord"? Here, Rabbi Yirmiyah, quoting Rabbi Elazar, gives us a thought-provoking answer. He suggests that this world, in its current state, isn't capable of fully praising God. We can only offer partial praise, a glimpse of the infinite glory. This is reflected in Psalm 150:6, which says, "Let every soul praise the Lord." Not "Let the world..." but "Let every soul..." a personal, individual act that contributes to a larger whole. That's why we say Hallelujah.
And it gets even more interesting! The Midrash emphasizes the importance of completeness in our praise. It points out that Hallel must consist of at least three verses. We see this in Psalm 146:1, "Hallelujah, praise God" (two verses), and Psalm 150:1, "Hallelujah, praise God in His sanctuary" (three verses). The message is clear: a single verse isn't enough. It's like only offering a single brushstroke when painting a masterpiece. Similarly, as Deuteronomy 32:3 states, "For I will proclaim the name of the Lord; ascribe greatness to our God" (one verse), compared to Psalm 96:1, "Sing to the Lord a new song" (three verses). We need to build our praise, to create a complete expression of gratitude and awe.
But wait, there's more! The Midrash Tehillim takes us back to a pivotal moment in Jewish history: the descent into Egypt. It asks: where do we learn that there were songs of Hallel even then? The answer is found in the idea that even in the depths of hardship, the Divine Presence, the Shekhinah, was with our ancestors. Remember Genesis 46:4, "I will go down with thee into Egypt"? And Deuteronomy 10:22, "Thy fathers went down into Egypt with seventy persons"? The Midrash sees a connection between the seventy souls who went down to Egypt and the Divine promise: "I will also surely bring thee up again" (Genesis 46:4). Even in exile, there was a reason to sing Hallelujah, a reason to believe in redemption.
So, the next time you sing Hallelujah, remember it's more than just a word. It's a connection to generations past, a recognition of the limitations of our world, and a testament to the enduring presence of the Divine, even in the darkest of times. It's a reminder that praise, even in its partial form, is a powerful act of faith and hope.