Praise Opens the Gates

וכתיב שער החצר הפנימית ששת ימי המעשה יהי' סגור ובשבת וחודש יפתח כו'.

“And it is written: The gate of the inner courtyard shall be closed during the six weekdays, but on Shabbat and on the New Moon it shall be opened…”

The Sefat Emet teaches that Shabbat and Rosh Ḥodesh represent the spiritual qualities of Yosef and Yehudah, times when inner gates open.

שבת וחודש הם בחי' יוסף ויהודה וע"י הלל והודאה יכולין לעורר ב' בחי' הנ"ל.

“Shabbat and the New Moon are aspects of Yosef and Yehudah, and through praise and thanksgiving one can awaken these two qualities.”

He explains that the spiritual channels of Yosef and Yehudah are activated by two modes of devotion: praise (hallel) and gratitude (hoda’ah).

כתיב בואו שעריו בתודה חצרותיו בתהלה כי ע"י הודאה נפתח הפתח וע"י הלל יכול לשכון בחצרות ה'.

“It is written: ‘Enter His gates with thanksgiving, His courtyards with praise,’ for through gratitude the gate is opened, and through praise one can dwell in God’s courtyards.”

Thanksgiving opens the spiritual entrance; praise brings one inward to dwell in the divine space.

כי שער החצר הם שתי מדריגות זו לפנים מזו כמ"ש אשרי תבחר ותקרב ישכון חצריך.

“For the gate and the courtyard are two levels, one deeper than the other, as it says: ‘Happy is the one You choose and bring near; he shall dwell in Your courtyards.’”

The Sefat Emet identifies a progression: first being chosen, then being drawn close, then dwelling in holiness.

ובמדרש שיש מי שנבחר לה' ויש מי שנתקרב אף שהיה מרוחק.

“And the Midrash teaches that there is one who is chosen by God, and another who is brought close even though he had been distant.”

The two spiritual motions—chosen from above and brought near despite distance—parallel praise and gratitude.

וזה בחי' הודאה.

“And this is the aspect of gratitude.”

Being drawn close despite distance is specifically the quality of hoda’ah.

וכ' רוממות אל כו' וחרב פיפיות בידם.

“And it is written: ‘The exaltation of God… and a double‑edged sword in their hand.’”

The ‘double edge’ symbolizes two types of praise.

ב' פיות הם ב' מיני שבחים הנ"ל הלל והודאה.

“The two edges are the two kinds of praise mentioned above: hallel and hoda’ah.”

The Sefat Emet aligns the dual edges with the dual spiritual expressions.

ובאמת פי' ב' פיות פתיחת הלב ופתיחת הפה.

“In truth, the meaning of the two edges is the opening of the heart and the opening of the mouth.”

Praise must emerge both from inner feeling and from spoken expression.

(ובמ"א כתבנו כי ברית המעור וברית הלשון שניהם נק' פיפיות. והם סוד יוסף ויהודה שהוא בחי' דיבור והכל ענין אחד למבין. רמז לדבר כי הלל והודאה גי' פ"ה שהוא סוד המילה)

“(Elsewhere we wrote that the covenant of the flesh and the covenant of speech are both called ‘double‑edged.’ They are the mystery of Yosef and Yehudah, which is the aspect of speech, and all is one for one who understands. A hint: hallel and hoda’ah have the numerical value of 85, which is the secret of circumcision.)”

The physical and verbal covenants mirror Yosef and Yehudah; both relate to sanctified expression and spiritual refinement.

כי כל שבח צריך להיות בפנימיות הלב ובפועל בדיבור פה כנ"ל.

“For every praise must be in the inner heart and also expressed outwardly in spoken words, as stated above.”

The culmination: true praise integrates inner intention with outward articulation.

The Sefat Emet links Shabbat, Rosh Ḥodesh, Yosef, Yehudah, praise, and gratitude, teaching that spiritual ascent requires both inner awakening and spoken expression, opening gates and entering deeper divine realms.