Freedom and Complete Praise

איתא בגמ' בפורים אין אומרים הלל דאכתי עבדי אחשורוש אנן.

It is stated in the Gemara: On Purim we do not recite Hallel because we were still servants of Ahashverosh.

The Sefat Emet begins by noting the Talmudic principle that Hallel is withheld on Purim since political subjugation persisted.

ויש להבין דגם בשאר יו"ט וחנוכה שהם זכר ליציאת מצרים ולמפלת מלכות יון מ"מ אכתי עבדי אדום אנן.

But we must understand: on other festivals and on Chanuka, which commemorate the Exodus and the fall of Greece, we are still servants of Edom.

The question: if political exile continues even on other festivals, why is Hallel recited there?

ג"כ הללו עבדי ה' ולא עבדי מלכי אומות.

Yet we still say: “Praise, servants of God—and not servants of foreign kings.”

The liturgy proclaims divine rather than national subjugation, seeming to contradict ongoing exile.

אכן באותן הימים שנעשה גאולה כז) מתעורר חירות בנפשות בני ישראל.

However, in those days when a redemption occurred, a freedom awakens within the souls of Israel.

The Sefat Emet explains that redemptive days generate an inner spiritual liberation, regardless of external political reality.

ונק' עתה עבדי ה' ולא עבדים אחרים.

And then they are called “servants of God” and not servants of others.

During these sacred days, identity shifts toward divine service alone.

כי א"י לומר הלל בשלימות רק כשיש זמן חירות ולכן אותן הימים שיחיד גומר בהם את ההלל הם ימי חירות.

For one can only recite Hallel in completeness when there is a time of freedom; therefore, the days on which an individual completes Hallel are days of freedom.

Complete Hallel requires a state of inner liberation; thus its recitation marks such a state.

בודאי לעולם בנ"י מהללין את הבורא כדכ' עם זו יצרתי כו' תהלתי יספרו.

Surely Israel always praises the Creator, as written: “The people I formed for Myself—they shall recount My praise.”

Praise is constant for Israel, yet not always the full form of Hallel.

אבל לגמור ההלל בשלימות הוא בזמנים שיש חירות ואז חל עלינו מלכות שמים ואז מתמלאין שיר ושבח.

But completing Hallel in fullness occurs only in times of freedom; then the Kingship of Heaven rests upon us, filling us with song and praise.

Freedom enables a deeper receptivity to divine sovereignty, which expresses itself as spontaneous praise.

וזה עצמו פי' עבדי ה' ולא עבדי פרעה.

And this itself is the meaning of “servants of God and not servants of Pharaoh.”

The phrase signifies inner liberation enabling true divine service.

כי כל העבדים העבדות לעול ולמשא עליהם.

For all other forms of servitude place a burden and load upon those enslaved.

Worldly subjugation crushes the spirit, inhibiting praise.

אבל עבדי ה' מכח העבדות מתמלאין שיר וחדוה וזה האות על קבלת מלכות שמים.

But the servants of God, through their servitude, are filled with song and joy—and this is the sign of accepting the Kingship of Heaven.

Divine service elevates rather than burdens, producing joy as evidence of true spiritual submission.

וכמ"ש בזוה"ק על הפרות ארונא דעל גבייהו עביד להון לזמרא:

As stated in the Zohar regarding the cows that bore the Ark—that upon them the burden caused song.

The Zohar provides a symbolic precedent: sacred burden generates sacred song.

Summary: The Sefat Emet teaches that full Hallel can be recited only in times of inner freedom. Festivals such as Chanuka awaken a spiritual liberation that allows Israel to become “servants of God” rather than servants of worldly powers, enabling song, joy, and acceptance of the divine yoke.