Halleluyah! Praise, servants of Adonai, praise the name of Adonai. May the Name of Adonai be blessed from now and forever. From the rising of the sun in the East to its setting, the name of Adonai is praised. Adonai is above all nations, His honor is above the heavens. Who is like Adonai, our God, who sits on high; who looks down upon heavens and earth? He brings up the poor out of the dirt; from the refuse piles, He raises the destitute,seating them with the nobles, the nobles of his people. He seats a barren woman in a home, a happy mother of children. Halleluyah! (Ps. 113) Halleluyah! Praise, servants of Adonai: This can be explained according to the author of Hilchot Ketanot (Sec.1, S. 261).75 who cites him in his books with high esteem. The Talmud states, “One who excessively praises God, will be swallowed up from the world.” 76 18a But didn’t King David, of blessed memory, complete all the praises and yet his life did not end? The author answers, “In God’s presence we can only recite the praises of Scripture that contain all the general praise. But simple people like us do not have the ability to offer praise before the King. But when we are not in God’s presence (in prayer) it is permissible to speak of God’s greatness.” This is the meaning of this psalm, “Halleluyah.” It does not state “Anyone may praise God.” Rather, the psalmist says, “Praise, you servants of Adonai.” This refers to those who are experts in praise. Only they can stand before God with their own praise may do so. If we are not standing before God we are permitted, “to praise the name of God.” But those who praise God’s name are those who aren’t in God’s presence and are not “Servants of the Lord,” as the author of Hilchot Ketanot explains. David says, “May the Name of Adonai be blessed from now and forever.” King David said, “Now that I have completed the book of Psalms everyone is able to praise God, even in His presence, because the nation can read all the psalms of praise. When I say, “May the name of Adonai be blessed now and forever,” means even later generations can sing songs of praise to God which are in the book of Psalms which I have prepared. Certainly “servants of Adonai '' are experts who can comprehend the inclusive praises of God since permission is given to them. For, “From the rising of the sun in the East to its setting, the name of Adonai is praised.” This means that the sun follows its path because it continually sings praises to God. When Joshua wanted to stop the sun, he said, ““Stand silent, O sun, at Gibeon!” (Josh. 10:11), as the sages said. Thus the sun constantly praises as do the remnant of servants of Adonai who God calls and who can to praise God. However, it is specifically the experts “servants of Adonai, (who can praise God) because, “Adonai is above all the nations and his honor is above the heavens.” God’s presence is more recognized there. God commands praise from those whose foundation is in the dust. As it says“For God is in heaven and you are on earth; that is why your words should be few.” (Ecc.5:1) And, “Who can tell the mighty acts of Adonai?” (Ps. 106:2) Therefore, the servants of Adonai who are experts can offer expansive praises. Now it is said, “In a place where we find God’s greatness, we also find God’s lowliness,”77 Deut. 10:17 so to speak. Thus, the psalmist says, “Who is like Adonai, our God, Who sits on high; Who looks down (mashpili) upon the heavens and the earth?” This means that God, so to speak sees the soul and the body , as the sages say, “He summoned the heavens”78 - this is the soul; “And the earth” - this is the body. Afterwards he explains, “He brings up the poor out of the earth.” (Ps 115) This alludes to the soul which resides among the husks, and God raises it up and sends it to this world, so to speak. It is called dal, poor, because the soul (neshama) is poor since it has no good deed until it enters this world. When it enters this world it is like the needy person who is raised from the dung heap because it desires awe and wisdom. “He raises the destitute, seating them with the nobles.” (Ps. 115) The nobles are those who truly fear God in the way described in Chagigah: “The daughter of the noble refers to the daughter of Abraham, our father of blessed memory. Abraham was the first to bring converts to God; as a result he devoted (nadvah) his spirit to the service of God. Here too, it says with the nobles (nedivim) of his people… “And from the dung heap he lifted up the needy person,” He arouses the holy and needy soul who is without good deeds that can lift him from the dust, which is the demonic realm (the other side) - as is stated, “The serpent's food shall be the earth.” (Is. 65:25) And so, when you come to this land, the soul of this world becomes besmirched here, imbibing the refuse, dung and impurity and wickedness of every generation. This holy soul becomes desirous to abandon the way of God. God in his compassion raises the needy soul up from the dung heap of this world, making it want to fear God and wisdom, since one who desire fear of God and wisdom and comes to purify itself, God helps it by seating it among the nobles who are devoted to the services of God. When this happens, it dwells there forever. Since fear of God precedes it, it gains enlightenment from the nobles of his people, the rabbis of the academy, as the sages say, “And restore him to his people.” (Deut. 33:7) This is said about Judah who studied Torah in the academy. After he has learned Torah with the “Nobles of his people,” the students of the academy, the time of pruning arrives and it is a time of love, to marry a wife, as it states in the first chapter of Kiddushin “A person should first study Torah, and afterwards, he should get married.” 79 29b The statement, “He seats a barren woman in a home, a happy mother of children.” The essence of a household and one’s partnership is with his wife. The main purpose of a wife is to beget children - two sons, according to one opinion, and a son and a daughter, according to another - this is the halacha. This is the meaning of, “A happy mother of children.” (eim habanim semeichah) The first letters these words spell eesha, wife.He rejoices in children with her when they are fine flour, since pure and holy thoughts cause this, as the rishonim say. Also, through children who are of a holy seed it is made known that their partnership is fine and beautify as was stated at length in Parashat Derachim80") of the Ottoman empire. He took a very active part in condemning and denouncing the Shabbethaians, and he was one of the signers of an appeal to the German communities to oppose the movement. This work and others were edited & published by his devoted pupil Rabbi Yaakov Culi, author of Meam Loez. (Wikipedia)...Their beautiful partnership causes God’s presence (yud - hay) to dwell between them, and through a son and a daughter which alludes to (vav - hay) the four letter name of God is united and this is Halleluyah: Hallel has the same gematria adonai (65) plus vav and yud - hay. It may be that this is what the sages meant when they said, Hallelujah, is a great praise for it includes both the name of God and praise.