R. Eleazar then began to discourse on the verse: Hallelukah. I will give thanks unto the Lord with my whole heart, in the council of the upright, and in the congregation (Ps. 111, 1) Said he: ‘ “Hallelukah” is, as has already been truly pointed out by the Companions, the most excellent of all the ten expressions of praise1Benediction, Hallel, prayer, song, psalm, melody, nezah, blessed, thanks, Hallelukah. Cf. Midrash Teh., 1. used by David, since it embraces in one single word the Divine Name and the call to praise, and in addition that Name which it contains (KAH) is the epitome of the highest Holy Name.
“I will give thanks unto the Lord with my whole heart (lebab).” Wherever King David composed an alphabetical Psalm, as in this case, he intended to indicate the mystery of the twenty-two engraved letters of the Hebrew alphabet, which issue forth in the tracing of thirty-two paths.1The thirty-two paths of the primordial Wisdom. There are letters which emanate from the mystery of the supernal world, and there are others which are formed on a smaller pattern. In this psalm we have the mystery of the alphabet which the upper world gives to the lower.
Thus, in “I will give thanks to the Lord with my whole heart”, the word lebab (heart) alludes to two hearts, the good and the evil inclination, both of which dwell in man; for one must thank the Holy One for all things, not only with one’s good, but also with one’s evil inclination. For from the side of the good inclination good comes to man, so he has to give thanks to Him who is good and who does good. From the evil inclination, again, comes seduction, and one must needs thank and praise the Holy One for all that comes to him, whether it be from one side or from the other.
“In the council (mystery) of the upright and in the congregation.” “In the mystery (sod) of the upright” is an allusion to the supernal holy angels who know and comprehend the mystery of the Holy One and are a part thereof; “the congregation” refers to the children of Israel when they congregate in tens to give thanks to the Holy One, blessed be He. Thus one has always to praise the Lord, for evil as for good, and to proclaim His wondrous deeds unto all men, for when these wonders are thus proclaimed, and His goodness, wisdom and majesty are lauded among all His creatures, then He is truly glorified in the world. Concerning this it is written: “and I shall be magnified and sanctified” (Ezek. 38, 23).’
פָּתַח רַבִּי אֶלְעָזָר וְאָמַר, (תהילים קי״א:א׳) הַלְלוּיָהּ אוֹדֶה יְיָ' בְּכָל לֵבָב וְגוֹ', הַלְלוּיָהּ, הָא אִתְּמַר וְאִתְּעֲרוּ בֵּיהּ חַבְרַיָּיא, וְהָכִי אִיהוּ, דְּדָא אִיהוּ שְׁבָחָא דְּקָא סַלְּקָא עַל כָּל אִינּוּן שִׁירִין וְתוּשְׁבְּחָן דְּאָמַר דָּוִד, בְּעֶשֶׂר זִינִי תּוּשְׁבְּחָן דְּאִיהוּ אָמַר, בְּגִין דְּאִיהוּ כָּלִיל שְׁמָא (וישלח קע"ב ע"ב) וּשְׁבָחָא בְּחַד, וְאִיהוּ כְּלָלָא דִּשְׁמָא קַדִּישָׁא עִלָּאָה.
R. Eleazar then began to discourse on the verse: Hallelukah. I will give thanks unto the Lord with my whole heart, in the council of the upright, and in the congregation (Ps. 111, 1) Said he: ‘ “Hallelukah” is, as has already been truly pointed out by the Companions, the most excellent of all the ten expressions of praise1Benediction, Hallel, prayer, song, psalm, melody, nezah, blessed, thanks, Hallelukah. Cf. Midrash Teh., 1. used by David, since it embraces in one single word the Divine Name and the call to praise, and in addition that Name which it contains (KAH) is the epitome of the highest Holy Name.
אוֹדֶה יְיָ' בְּכָל לֵבָב, בְּכָל אֲתָר דְּאָמַר דָּוִד מַלְכָּא, רָזָא דְּאַלְפָא בֵּיתָא, אִיהוּ רָזָא דְּאַתְוָון גְּלִיפָן, דְּנָפְקִין בְּגִלּוּפֵי דִּתְלָתִין וּתְרֵין שְׁבִילִין. וְאִית אַתְוָון עִלָּאִין, מֵרָזָא דְּעָלְמָא עִלָּאָה. וְאִית אַתְוָון אַחֲרָנִין, דְּאִינּוּן אַתְוָון (הקדמה ג' ע"א) זְעִירִין. וְהָכָא אִיהוּ רָזָא דְּאַלְפָא בֵּיתָא, דְּעָלְמָא (ס"א עילאה יהיב לעלמא) תַּתָּאָה.
“I will give thanks unto the Lord with my whole heart (lebab).” Wherever King David composed an alphabetical Psalm, as in this case, he intended to indicate the mystery of the twenty-two engraved letters of the Hebrew alphabet, which issue forth in the tracing of thirty-two paths.1The thirty-two paths of the primordial Wisdom. There are letters which emanate from the mystery of the supernal world, and there are others which are formed on a smaller pattern. In this psalm we have the mystery of the alphabet which the upper world gives to the lower.
אוֹדֶה יְיָ' בְּכָל לֵבָב: בְּיִּצְרָא טָבָא וּבְיִּצְרָא בִּישָׁא דְּאִיהוּ שָׁרֵי בְּגַוֵּיהּ. דְּהָא עַל כֹּלָּא אִית לְאוֹדָאָה לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, בְּיִּצְרָא טָבָא וּבְיִּצְרָא בִּישָׁא. דְּהָא מִסִּטְרָא דְּיִצְרָא טָבָא אָתֵי טוֹב לְבַר נָשׁ, וְאִית לְבָרְכָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא הַטּוֹב וְהַמֵטִיב. וּבְסִטְרָא דְּיִצְרָא בִּישָׁא, אָתֵי קִטְרוּגָא לְבַר נָשׁ, וְאִית לְאוֹדָאָה לְקוּדְשָׁא בְּרִיךְ הוּא, (ביצרא טבא וביצרא בישא) בְּכָל מָה דְּאָתֵי עַל בַּר נָשׁ, מִסִּטְרָא דָּא וּמִסִּטְרָא דָּא.
Thus, in “I will give thanks to the Lord with my whole heart”, the word lebab (heart) alludes to two hearts, the good and the evil inclination, both of which dwell in man; for one must thank the Holy One for all things, not only with one’s good, but also with one’s evil inclination. For from the side of the good inclination good comes to man, so he has to give thanks to Him who is good and who does good. From the evil inclination, again, comes seduction, and one must needs thank and praise the Holy One for all that comes to him, whether it be from one side or from the other.
בְּסוֹד יְשָׁרִים וְעֵדָה, בְּסוֹד יְשָׁרִים: בְּאִינּוּן (ס"א מלאכין עלאין קדישין) דְּרָזָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִינּוּן יַדְעֵי. דְּהָא כָּל רָזִין דְּקוּדְשָׁא בְּרִיךְ הוּא אִינּוּן יַדְעֵי, וְאִינּוּן רָזָא דִּילֵיהּ, וְעַל דָּא בְּסוֹד יְשָׁרִים. וְעֵדָה: אִלֵּין אִינּוּן יִשְׂרָאֵל, כַּד מִתְכַּנְּשֵׁי בַּעֲשָׂרָה, לְאוֹדָאָה לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, וּבְּגִין כָּךְ, אִית לְאוֹדָאָה לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, עַל טָב וְעַל בִּישׁ, וּלְפַרְסְמָא קָמֵי כֹּלָּא. דְּאִי תֵּימָא הָא אִיהוּ יָדַע, אֲמַאי אִצְטְרִיךְ לְפַרְסְמָא. אֶלָּא בְּדָא, אִתְיָיקָר קוּדְשָׁא בְּרִיךְ הוּא בְּעָלְמָא לְפַרְסְמָא נִסָּא. וְעַל דָּא קוּדְשָׁא בְּרִיךְ הוּא כְּתִיב בֵּיהּ, (יחזקאל ל״ח:כ״ג) וְהִתְגַּדִּלְתִּי וְהִתְקַדִּשְׁתִּי וְגוֹ'.
“In the council (mystery) of the upright and in the congregation.” “In the mystery (sod) of the upright” is an allusion to the supernal holy angels who know and comprehend the mystery of the Holy One and are a part thereof; “the congregation” refers to the children of Israel when they congregate in tens to give thanks to the Holy One, blessed be He. Thus one has always to praise the Lord, for evil as for good, and to proclaim His wondrous deeds unto all men, for when these wonders are thus proclaimed, and His goodness, wisdom and majesty are lauded among all His creatures, then He is truly glorified in the world. Concerning this it is written: “and I shall be magnified and sanctified” (Ezek. 38, 23).’