ישעיהו, פרק ו׳, פסוק ג׳

A sublime vision of celestial harmony unfolds as a vast assembly of angels stands face to face, raising their voices in unified praise [אבן עזרא, שד״ל]. Their interaction is not merely a chorus of sound, but a dynamic exchange of mutual encouragement and invitation [מלבי״ם, רד״ק]. The primary approach among commentators views this dynamic as an expression of profound humility, with the angels honoring one another and seeking permission to begin, each deferring to their peers out of respect [אברבנאל, צאינה וראינה]. They are careful to commence their song simultaneously, in a single voice and melody [מצודת דוד, שטיינזלץ], driven by a deep awe that stepping ahead of a companion would invite destruction by divine fire [רש״י, צאינה וראינה]. A more philosophical perspective interprets this mutual calling as a transmission of spiritual abundance, an intricate process where distinct celestial intellects illuminate, influence, and elevate one another's spiritual comprehension [מלבי״ם, אברבנאל, אהבת יהונתן].

At the heart of their song is the concept of holiness, which denotes absolute elevation, separation, and distinction from all physical matter, impurity, and human limitation [רד״ק, אבן עזרא, אברבנאל]. God possesses an essential, unchanging holiness that surpasses any other holy being in existence [אבן עזרא, מלבי״ם]. The angels declare this holiness three times, a repetition understood in several ways. Some view it as a linguistic device to emphasize God's infinite power and to indicate that the angels offer this praise constantly [שד״ל, אברבנאל, אבן עזרא, מנחת שי]. Another central approach links this threefold declaration to the three realms from which God remains fundamentally distinct: the spiritual world of angels and souls, the celestial world of spheres and stars, and the lowly, physical world of humanity [רד״ק, מצודת דוד, אברבנאל, אהבת יהונתן]. Drawing upon early Aramaic traditions, commentators further explain that the first declaration of holiness reflects God's separation from form in the high heavens, while the second reflects His separation from matter on earth, where He actively performs mighty deeds and miracles. The third declaration points to His absolute eternity; while angels and humans may achieve degrees of holiness in their respective domains, eternal perfection is reserved exclusively for God, who is entirely beyond destruction and non-existence [מלבי״ם, רד״ק, אברבנאל, אהבת יהונתן, חומת אנך].

As the Master over the angelic hosts above [אבן עזרא, רד״ק, מלבי״ם], God is infinitely transcendent, yet the angelic vision culminates in a striking paradox: His providence, majesty, and glory completely fill the physical world [מלבי״ם, אברבנאל, מצודת דוד]. Every earthly creation, from the inanimate to the living, serves as an expression of His glory, prompting beings of intellect to offer their praise [רד״ק, אבן עזרא]. It is highly unusual for the exalted angels to focus their song on the small, material earth; this is done specifically to deliver a message scaled to human comprehension, ensuring the prophet can absorb the revelation [שד״ל]. Recognizing that God's glory permeates all of existence provides a deeply practical lesson, guiding humanity to walk with humility, maintaining a bowed posture rather than lifting one's head in arrogance [צאינה וראינה].

Ultimately, this celestial chorus transcends the heavenly realms and forms a central pillar of Jewish prayer. The Israelites are considered even more beloved to God than the angels themselves. While the heavenly hosts are restricted to singing their praises only at appointed times, the people of Israel sanctify God continuously. In fact, the angels wait for humanity to initiate the praise on earth before they join in the heavenly song [צאינה וראינה, אברבנאל].