וַיֹּאמְר֣וּ הַלְוִיִּ֡ם יֵשׁ֣וּעַ וְ֠קַדְמִיאֵל בָּנִ֨י חֲשַׁבְנְיָ֜ה שֵׁרֵֽבְיָ֤ה הֽוֹדִיָּה֙ שְׁבַנְיָ֣ה פְתַֽחְיָ֔ה ק֗וּמוּ בָּרֲכוּ֙ אֶת־יְהוָ֣ה אֱלֹֽהֵיכֶ֔ם מִן־הָעוֹלָ֖ם עַד־הָעוֹלָ֑ם וִיבָֽרְכוּ֙ שֵׁ֣ם כְּבוֹדֶ֔ךָ וּמְרוֹמַ֥ם עַל־כָּל־בְּרָכָ֖ה וּתְהִלָּֽה׃
또 레위 사람 예수아와 갓미엘과 바니와 하삽느야와 세레뱌와 호다야와 스바냐와 브다히야는 이르기를 너희 무리는 마땅히 일어나 영원부터 영원까지 계신 너희 하나님 여호와를 송축할지어다 주여 주의 영화로운 이름을 송축하올 것은 주의 이름이 존귀하여 모든 송축이나 찬양에서 뛰어남이니이다
Rabbeinu Bahya
Nachmanides comments on Exodus 32,27 where Moses tells the Levites to seek out the idolaters who served the golden calf and to execute them that the words אלו-הי ישראל in that verse refer to the attribute to whom sacrificial service to G’d is directed. Furthermore you find a verse in Chronicles II 29,7 ועולה לא העלו בקדש לאלו-הי ישראל, “they did not offer burnt offerings in the holy place to the G’d of Israel.” This teaches clearly that such burnt offerings were offered to the attribute known as אלו-הי ישראל. Another explicit verse teaching us the same is found in Leviticus 21,8: כי את לחם אלו-היך הוא מקריב, “for he offers the food of your G’d,” and the attribute אלו-הים is used to describe the attribute of G’d to whom the offerings are directed.
Additionally, it is worthwhile to reflect on the expression לחם אשה, in Leviticus 3,11 where the priest is described as the one offering such an offering to Hashem. The word אשה is derived from אש; we have many similar expressions all referring to certain sacrifices as אשה לה’, “fire-offerings to the Lord.” The reason that the Torah does not describe such food for the altar as (לחם אש) “fiery food,” is that the word אשה is almost identical to the word אשה, woman, meaning that the recipient of the sacrifice is passive like a woman who is passive, a recipient. All of this proves that sacrifices are offered to the attribute of Justice. This is the reason that such “food,” i.e. לחם, is called לחם אשה.
The truth is that while the sacrifices are offered up to the attribute אלו-הים, they are intended for the attribute Hashem. Similarly, when we offer our prayers in (lieu of sacrifices), we dedicate them to the attribute which is far above all our abilities to praise, and we verbalize that when we emphasize this very fact by saying that G’d is מרומם על כל ברכה ותהלה “exalted far above every blessing and praise” (Nechemyah 9,5). The same thought is expressed in the Kaddish prayer i.e.לעילא מכל ברכתא ושירתא תושבחתא.
Additionally, it is worthwhile to reflect on the expression לחם אשה, in Leviticus 3,11 where the priest is described as the one offering such an offering to Hashem. The word אשה is derived from אש; we have many similar expressions all referring to certain sacrifices as אשה לה’, “fire-offerings to the Lord.” The reason that the Torah does not describe such food for the altar as (לחם אש) “fiery food,” is that the word אשה is almost identical to the word אשה, woman, meaning that the recipient of the sacrifice is passive like a woman who is passive, a recipient. All of this proves that sacrifices are offered to the attribute of Justice. This is the reason that such “food,” i.e. לחם, is called לחם אשה.
The truth is that while the sacrifices are offered up to the attribute אלו-הים, they are intended for the attribute Hashem. Similarly, when we offer our prayers in (lieu of sacrifices), we dedicate them to the attribute which is far above all our abilities to praise, and we verbalize that when we emphasize this very fact by saying that G’d is מרומם על כל ברכה ותהלה “exalted far above every blessing and praise” (Nechemyah 9,5). The same thought is expressed in the Kaddish prayer i.e.לעילא מכל ברכתא ושירתא תושבחתא.
Bartenura
כל חותמי ברכות שהיו במקדש – He who makes a blessing says at the conclusion of each blessing (Berakhot 54a), “Praised is the LORD the God of Israel from everlasting to everlasting, Who Bestows Knowledge.” And thereafter, everyone responds, saying: “Praised be the Name of His glorious Kingdom forever and ever,” for we do not answer “Amen” after every blessing [that is recited] in the Temple, as it is written (Nehemiah 9:5), “Rise, bless the LORD your God who is from eternity to eternity;” And we say after that: “May Your glorious name be blessed, [exalted though it is above every blessing and praise]!” That is to say, that they would respond, “Praised be the Name of God’s glorious kingdom forever and ever.” And we learn here that in the First Temple [period], they would only say, “Praised is the God of Israel for eternity” and nothing more, and not “from eternity to eternity.”
Rabbeinu Bahya
נורא תהלות, “awesome in splendour.” All G’d’s creatures are afraid to proclaim His praises as they are afraid to do so inadequately. David echoed this sentiment in Psalms 65,2 when he said לך דומיה תהלה, “vis-a-vis You o G’d silence is the essence of praise.” This is so because who can be arrogant enough to presume to praise the Lord adequately?
Praise may be offered in one of three ways. 1) Excessive praise. Exaggeration demeans. 2) adequate praise. 3) inadequate praise; this reveals lack of perception by the one who offers the praise. When applied to G’d, the first two ways amount to a lie when applied to someone praising the Lord. This leaves only the third possibility of praising the Lord inadequately. Seeing this is so David explains that silence is best. We have a similar though differently worded statement by David in 106,2: “who can tell the mighty acts of the Lord?” A third statement in Scripture making a similar point is found in Nechemyah 9,5: “exalted though it is (His glorious name) beyond every blessing and praise.” Jerusalem Talmud Berachot at the beginning of chapter 9 writes לך דומיה תהלה סמא דכולא משתוקא, “as to You, silence is praise, seeing that in the final analysis there is only silence.” Just as if one praises the beauty of an exquisite pearl one invariably fails to do justice to its beauty, so when attempting to praise the Lord one invariably will fall short of one’s objective.
Praise may be offered in one of three ways. 1) Excessive praise. Exaggeration demeans. 2) adequate praise. 3) inadequate praise; this reveals lack of perception by the one who offers the praise. When applied to G’d, the first two ways amount to a lie when applied to someone praising the Lord. This leaves only the third possibility of praising the Lord inadequately. Seeing this is so David explains that silence is best. We have a similar though differently worded statement by David in 106,2: “who can tell the mighty acts of the Lord?” A third statement in Scripture making a similar point is found in Nechemyah 9,5: “exalted though it is (His glorious name) beyond every blessing and praise.” Jerusalem Talmud Berachot at the beginning of chapter 9 writes לך דומיה תהלה סמא דכולא משתוקא, “as to You, silence is praise, seeing that in the final analysis there is only silence.” Just as if one praises the beauty of an exquisite pearl one invariably fails to do justice to its beauty, so when attempting to praise the Lord one invariably will fall short of one’s objective.