History of the Collection
The Egyptian Hallel likely comes from the post-exilic period, and follows in the tradition of the Psalms of Praise which begin with psalm 111, and carry through to psalm 118. These psalms are categorized by beginning or ending with the words hallelu-yah - or “praise to Yah.” It is from this repetition that the collection receives the name “Hallel.”
Pss. 113-118 became a collection in its own right for liturgical and cultic purposes. These psalms were used in the Temple services for the three pilgrimage festivals of Pesach, Shavuot, and Sukkot, and over time, entered into individual homes and smaller communal occasions as well, especially during the ritual of the Paschal sacrifice. (See Mishnah Pesachim 5:7, Mishnah Sukkah 4:1, and Mishnah Sukkah 3:2, as well as Mowinckel Vol. 1., pg. 3)
(ז) יצתה כת ראשונה ונכנסה כת שניה. יצתה שניה, נכנסה שלישית. כמעשה הראשונה כך מעשה השניה והשלישית. קראו את ההלל. אם גמרו שנו, ואם שנו שלשו, אף על פי שלא שלשו מימיהם. רבי יהודה אומר: מימיהם של כת שלישית לא הגיע לאהבתי כי ישמע ה', מפני שעמה מעטין.
(7) When the first group went out, the second group entered; when the second went out, the third entered. Like [the proceedings] of the first [group], so [too] were [the proceedings] of the second and third [groups. Each group] would [also] read the Hallel [Psalms of thanksgiving recited joyously and communally on many festivals]: if they finished [it], they would repeat [it], and if they repeated [it to its end], they would read it a third time; even though, during all their days, they never read it a third time; Rabbi Yehuda says, "During all the days of the third group, they never got [as far as] 'ahavti ki yishma Hashem,' because [that group's composition] was small."
Key Features
- Brief
- Begins and ends with the words hallelu-yah
- Possibly a commentary on I Samuel 2
- Accented merisms
- Metaphorical use of divine transcendence
- Positive
(א) הַ֥לְלוּ יָ֨הּ ׀ הַ֭לְלוּ עַבְדֵ֣י יְהוָ֑ה הַֽ֝לְלוּ אֶת־שֵׁ֥ם יְהוָֽה׃ (ב) יְהִ֤י שֵׁ֣ם יְהוָ֣ה מְבֹרָ֑ךְ מֵֽ֝עַתָּ֗ה וְעַד־עוֹלָֽם׃ (ג) מִמִּזְרַח־שֶׁ֥מֶשׁ עַד־מְבוֹא֑וֹ מְ֝הֻלָּ֗ל שֵׁ֣ם יְהוָֽה׃ (ד) רָ֖ם עַל־כָּל־גּוֹיִ֥ם ׀ יְהוָ֑ה עַ֖ל הַשָּׁמַ֣יִם כְּבוֹדֽוֹ׃ (ה) מִ֭י כַּיהוָ֣ה אֱלֹהֵ֑ינוּ הַֽמַּגְבִּיהִ֥י לָשָֽׁבֶת׃ (ו) הַֽמַּשְׁפִּילִ֥י לִרְא֑וֹת בַּשָּׁמַ֥יִם וּבָאָֽרֶץ׃ (ז) מְקִֽימִ֣י מֵעָפָ֣ר דָּ֑ל מֵֽ֝אַשְׁפֹּ֗ת יָרִ֥ים אֶבְיֽוֹן׃ (ח) לְהוֹשִׁיבִ֥י עִם־נְדִיבִ֑ים עִ֝֗ם נְדִיבֵ֥י עַמּֽוֹ׃ (ט) מֽוֹשִׁיבִ֨י ׀ עֲקֶ֬רֶת הַבַּ֗יִת אֵֽם־הַבָּנִ֥ים שְׂמֵחָ֗ה הַֽלְלוּ־יָֽהּ׃
(1) Hallelujah. Praise, O ye servants of HaShem, praise the name of HaShem. (2) Blessed be the name of the LORD From this time forth and for ever. (3) From the rising of the sun unto the going down thereof The LORD'S name is to be praised. (4) The LORD is high above all nations, His glory is above the heavens. (5) Who is like unto the LORD our God, That is enthroned on high, (6) That looketh down low Upon heaven and upon the earth? (7) Who raiseth up the poor out of the dust, And lifteth up the needy out of the dunghill; (8) That He may set him with princes, Even with the princes of His people. (9) Who maketh the barren woman to dwell in her house As a joyful mother of children. Hallelujah.
(א) וַתִּתְפַּלֵּ֤ל חַנָּה֙ וַתֹּאמַ֔ר עָלַ֤ץ לִבִּי֙ בַּֽיהוָ֔ה רָ֥מָה קַרְנִ֖י בַּֽיהוָ֑ה רָ֤חַב פִּי֙ עַל־א֣וֹיְבַ֔י כִּ֥י שָׂמַ֖חְתִּי בִּישׁוּעָתֶֽךָ׃ (ב) אֵין־קָד֥וֹשׁ כַּיהוָ֖ה כִּ֣י אֵ֣ין בִּלְתֶּ֑ךָ וְאֵ֥ין צ֖וּר כֵּאלֹהֵֽינוּ׃ (ג) אַל־תַּרְבּ֤וּ תְדַבְּרוּ֙ גְּבֹהָ֣ה גְבֹהָ֔ה יֵצֵ֥א עָתָ֖ק מִפִּיכֶ֑ם כִּ֣י אֵ֤ל דֵּעוֹת֙ יְהוָ֔ה ולא [וְל֥וֹ] נִתְכְּנ֖וּ עֲלִלֽוֹת׃ (ד) קֶ֥שֶׁת גִּבֹּרִ֖ים חַתִּ֑ים וְנִכְשָׁלִ֖ים אָ֥זְרוּ חָֽיִל׃ (ה) שְׂבֵעִ֤ים בַּלֶּ֙חֶם֙ נִשְׂכָּ֔רוּ וּרְעֵבִ֖ים חָדֵ֑לּוּ עַד־עֲקָרָה֙ יָלְדָ֣ה שִׁבְעָ֔ה וְרַבַּ֥ת בָּנִ֖ים אֻמְלָֽלָה׃ (ו) יְהוָ֖ה מֵמִ֣ית וּמְחַיֶּ֑ה מוֹרִ֥יד שְׁא֖וֹל וַיָּֽעַל׃ (ז) יְהוָ֖ה מוֹרִ֣ישׁ וּמַעֲשִׁ֑יר מַשְׁפִּ֖יל אַף־מְרוֹמֵֽם׃ (ח) מֵקִ֨ים מֵעָפָ֜ר דָּ֗ל מֵֽאַשְׁפֹּת֙ יָרִ֣ים אֶבְי֔וֹן לְהוֹשִׁיב֙ עִם־נְדִיבִ֔ים וְכִסֵּ֥א כָב֖וֹד יַנְחִלֵ֑ם כִּ֤י לַֽיהוָה֙ מְצֻ֣קֵי אֶ֔רֶץ וַיָּ֥שֶׁת עֲלֵיהֶ֖ם תֵּבֵֽל׃ (ט) רַגְלֵ֤י חסידו [חֲסִידָיו֙] יִשְׁמֹ֔ר וּרְשָׁעִ֖ים בַּחֹ֣שֶׁךְ יִדָּ֑מּוּ כִּֽי־לֹ֥א בְכֹ֖חַ יִגְבַּר־אִֽישׁ׃ (י) יְהוָ֞ה יֵחַ֣תּוּ מריבו [מְרִיבָ֗יו] עלו [עָלָיו֙] בַּשָּׁמַ֣יִם יַרְעֵ֔ם יְהוָ֖ה יָדִ֣ין אַפְסֵי־אָ֑רֶץ וְיִתֶּן־עֹ֣ז לְמַלְכּ֔וֹ וְיָרֵ֖ם קֶ֥רֶן מְשִׁיחֽוֹ׃ (פ)
(1) And Hannah prayed, and said: My heart exulteth in the LORD, My horn is exalted in the LORD; My mouth is enlarged over mine enemies; Because I rejoice in Thy salvation. (2) There is none holy as the LORD, For there is none beside Thee; Neither is there any rock like our God. (3) Multiply not exceeding proud talk; Let not arrogancy come out of your mouth; For the LORD is a God of knowledge, And by Him actions are weighed. (4) The bows of the mighty men are broken, And they that stumbled are girded with strength. (5) They that were full have hired out themselves for bread; And they that were hungry have ceased; While the barren hath borne seven, She that had many children hath languished. (6) The LORD killeth, and maketh alive; He bringeth down to the grave, and bringeth up. (7) The LORD maketh poor, and maketh rich; He bringeth low, He also lifteth up. . (8) He raiseth up the poor out of the dust, He lifteth up the needy from the dung-hill, To make them sit with princes, And inherit the throne of glory; For the pillars of the earth are the LORD’S, And He hath set the world upon them. (9) He will keep the feet of His holy ones, But the wicked shall be put to silence in darkness; For not by strength shall man prevail. (10) They that strive with the LORD shall be broken to pieces; Against them will He thunder in heaven; The LORD will judge the ends of the earth; And He will give strength unto His king, And exalt the horn of His anointed.
(ב) יְהִ֤י שֵׁ֣ם יְהוָ֣ה מְבֹרָ֑ךְ מֵֽ֝עַתָּ֗ה וְעַד־עוֹלָֽם׃
(2) Blessed be the name of the LORD From this time forth and for ever.
(ג) מִמִּזְרַח־שֶׁ֥מֶשׁ עַד־מְבוֹא֑וֹ מְ֝הֻלָּ֗ל שֵׁ֣ם יְהוָֽה׃
(3) From the rising of the sun unto the going down thereof The LORD'S name is to be praised.
(ה) מִ֭י כַּיהוָ֣ה אֱלֹהֵ֑ינוּ הַֽמַּגְבִּיהִ֥י לָשָֽׁבֶת׃ (ו) הַֽמַּשְׁפִּילִ֥י לִרְא֑וֹת בַּשָּׁמַ֥יִם וּבָאָֽרֶץ׃
(5) Who is like unto the LORD our God, That is enthroned on high, (6) That looketh down low upon heaven and upon the earth?
Key Features
- Parallel structure
- Strong staccato rhythm
- Centered on a specific event of Divine power
- Sacred land theology; i.e. God has chosen the land to be sacred
- Contains both historical and mythical-literary poetics
Form and Structure - Ps 113 ends with Hallelu-yah, possibly linking to the beginning of Ps 114. The psalm is fully circular by verse seven, but continues onto verse 8. Rhythm is lively and staccato.
The Reed Sea and the Exodus
"There thus arise two main types of hymns: first, the more general one which simply enumerates or points out God's lasting qualities and glorious deeds, a form which may suit any cultic occasions, both daily and festal; secondly, the more special one, which more fully depicts one particular feature of a divine activity, a single fundamental act of salvation, a single situation in his both self-assertive and protective struggle. The second type appears to belong to one particular kind of cultic festival, and celebrates Yahweh for the salvation, or the great work, which is to be remembered" (Mowinckel Vol. I, p. 85).
Maybe not specifically dealing with Exodus, but rather the journey to Canaan. Both the splitting of the Reed Sea and the Jordan are mentioned without significant detail, suggesting both stories were very familiar to the listener (Oesterley p.470).
Land-Centered Theology
(א) בְּצֵ֣את יִ֭שְׂרָאֵל מִמִּצְרָ֑יִם בֵּ֥ית יַ֝עֲקֹ֗ב מֵעַ֥ם לֹעֵֽז׃ (ב) הָיְתָ֣ה יְהוּדָ֣ה לְקָדְשׁ֑וֹ יִ֝שְׂרָאֵ֗ל מַמְשְׁלוֹתָֽיו׃
(1) When Israel came forth out of Egypt, The house of Jacob from a people of strange language; (2) Judah became His sanctuary, Israel His dominion.
(יז) תְּבִאֵ֗מוֹ וְתִטָּעֵ֙מוֹ֙ בְּהַ֣ר נַחֲלָֽתְךָ֔ מָכ֧וֹן לְשִׁבְתְּךָ֛ פָּעַ֖לְתָּ יְהוָ֑ה מִקְּדָ֕שׁ אֲדֹנָ֖י כּוֹנְנ֥וּ יָדֶֽיךָ׃
(17) Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.
(ב) הָיְתָ֣ה יְהוּדָ֣ה לְקָדְשׁ֑וֹ יִ֝שְׂרָאֵ֗ל מַמְשְׁלוֹתָֽיו׃ (ג) הַיָּ֣ם רָ֭אָה וַיָּנֹ֑ס הַ֝יַּרְדֵּ֗ן יִסֹּ֥ב לְאָחֽוֹר׃ (ד) הֶֽ֭הָרִים רָקְד֣וּ כְאֵילִ֑ים גְּ֝בָע֗וֹת כִּבְנֵי־צֹֽאן׃
(2) Judah became His sanctuary, Israel His dominion. (3) The sea saw it, and fled; The Jordan turned backward. (4) The mountains skipped like rams, The hills like young sheep.
(ז) מִלִּפְנֵ֣י אָ֭דוֹן ח֣וּלִי אָ֑רֶץ מִ֝לִּפְנֵ֗י אֱל֣וֹהַּ יַעֲקֹֽב׃ (ח) הַהֹפְכִ֣י הַצּ֣וּר אֲגַם־מָ֑יִם חַ֝לָּמִ֗ישׁ לְמַעְיְנוֹ־מָֽיִם׃
(7) Tremble, thou earth, at the presence of the Lord, At the presence of the God of Jacob; (8) Who turned the rock into a pool of water, The flint into a fountain of waters.
In the mythical-literary context, the song is one of the combat monomyth, wherein the Divine Warrior dwells in the sanctuary of his sacred throne after defeating the sea and creating order from chaos. This can be compared to the Enuma Elish of Babylon or to numerous other allusions to Leviathon inspired by Canaanite, Sumerian, and Mesopotamian myth.
So too, in verse 4, the leaping of mountains can be historical: i.e., referring to the quaking and trembling of the Mt. Sinai or Mt. Horeb during the revelation. With a mythic read, the quaking hills can be seen in either negative or positive, the retreating of the hills in the presence of God's glory (similar to the defeating of the waters) or, alternatively, the quaking hills can represent an act of creation, the order of hills and mountains from the chaos of creation.
Avishur, Yitzhak. Studies in Hebrew and Ugaritic Psalms. Jerusalem: The Magnes Press, The Hebrew University, 1994, pp. 347-348 and 799.
Buttenwieser, Moses. The Psalms. New York: KTAV Publishing House, INC., 1969, pp. 80, 153, 209.
Geller, Stephen A. Oxford Encyclopedia of the Bible. The Book of Psalms. Edited by Michael Coogan.
Geller, Stephen A. "The Language of the Imagery in Psalm 114," Lingering over Words, Studies in Ancient Near Eastern Literature in Honor of W.L. Moran (ed. T. Abusch, et al.), 1990, pp. 179-193.
Greenberg, Moshe. Studies in the Bible and Jewish Thought. Philadelphia and Jerusalem: Jewish Publication Society, 1995.
Wowinckel, Sigmund. Psalmenstudien: Buch III-IV-V und VI. Amsterdam: P.Schippers N.V., 1966.
Mowinckel, Sigmund. The Psalms in Israel's Worship. Tran. D.R. AP-Thomas, vol.i-ii. Oxford: Basil Blackwell, 1962, pp. 3, 88, 108.
Oesterley, W.O.E. The Psalms: Translated with Text-Critical and Exegetical Notes. London: S.P.C.K. 1953, pp. 468-472.