Divine Kingship and Redemption For תרל”ד 7
(ליל ד) בגמ’ כי ההלל ניתקן על גאולה מגליות כא) הללו עבדי ה’ לא עבדי פרעה כו’.
“In the Gemara: the Hallel was instituted for redemption from exiles — ‘Praise, servants of the Lord, and not servants of Pharaoh.’”
The Sefat Emet begins by explaining that Hallel originates in the first redemption, which redefined Israel’s identity as servants of God rather than servants of any earthly power.
דכתיב עבדי הם ולא עבדים לעבדים.
“As it is written: ‘They are My servants, not servants of servants.’”
This verse emphasizes that Israel’s true servitude is only to God, and therefore no human authority can claim inherent dominion over them.
ואיך יוכלו האומות למלוך על ישראל רק ע”י שמסירים מלכות שמים מבני ישראל וכפי הסרת העול מ”ש מבנ”י כמו כן יש להם ממשלה.
“And how can the nations rule over Israel? Only by Israel removing from themselves the yoke of Heaven; and according to the measure that this yoke is removed from Israel, so is the measure of power granted to the nations.”
The nations’ power is not autonomous; it rises only when Israel weakens its own commitment to divine sovereignty.
ובאמת שליטת הד’ מלכיות ברצון השי”ת היא.
“In truth, the dominion of the four kingdoms exists only by the will of God.”
All exilic powers function solely because God permits them, not because they possess independent strength.
ואם בני ישראל יודעין זאת וזוכרין שאין המלכות שלהם ח”ו. רק ממלך ממ”ה הקב”ה. אז יכולין עי”ז לצאת לגמרי מתחת ידם.
“And if Israel knows and remembers that the kingdoms are not truly theirs, God forbid, but only under the supreme King, the Holy One — then through this awareness they can completely emerge from under their rule.”
Recognition of God’s exclusive kingship itself becomes a pathway to liberation.
ולזאת הגאולה ממלכות אחד הוא ראי’ ובירור כי השעבוד הי’ רק ברצון הקב”ה וכשהגיע העת גאל אותנו.
“Therefore, the redemption from one kingdom is a proof and clarification that the enslavement existed only by God’s will, and when the time arrived He redeemed us.”
Past redemption demonstrates that exile was purposeful and temporary, governed entirely by divine timing.
לכן מביא זאת אמונה בישראל שידעו שגם מלכות האחרת ששולטת עתה. ג”כ רק ברצון השי”ת.
“Thus this brings faith to Israel, that they should know that the kingdom now ruling also exists only by God’s will.”
Remembering earlier redemption deepens trust that current exile, too, is under God’s control.
ועי”ז בא הגאולה.
“And through this, redemption comes.”
Faith in divine kingship itself opens the path to future redemption.
ואפשר זה ענין הלל והודאה הלל שמשבחין להשי”ת על הגאולה הראשונה ומודין על גלות של עתה שהוא בעונותינו שע”י גאולה ראשונה מבינים שהוא מהשי”ת בעבור שחטאנו כנ”ל.
“And perhaps this is the meaning of Hallel and thanksgiving: Hallel, in which we praise God for the first redemption, and thanksgiving, in which we acknowledge the present exile as due to our sins; for through the first redemption we understand that both exile and redemption come from God because we sinned.”
Praise recalls past deliverance, while thanksgiving acknowledges present shortcomings, unifying both in awareness of divine providence.
ולזאת צריכין להתחזק בקבלת מלכותו ית’ וממילא יסור מאתנו שעבוד גליות כב) כדאיתא המקבל עליו עול תורה מעבירין ממנו עול מלכות כנ”ל.
“Therefore we must strengthen ourselves in accepting God’s kingship, and then the yoke of the nations will automatically depart, as it is taught: one who accepts upon himself the yoke of Torah has the yoke of worldly dominion removed from him.”
Renewed submission to divine authority dissolves the power of oppressive rule, restoring spiritual and national freedom.
The Sefat Emet teaches that exile and redemption both stem from God’s will, and that human powers rule only when Israel weakens its acceptance of divine kingship. By recognizing God as the true sovereign and drawing faith from past redemption, Israel opens the way for future deliverance.
