The Ramchal writes that there are two ways in which we articulate our aspiration to receive Divine bounty. One of them is tefillah, prayer. The second is shir, song. They represent two very different internal motions.

The first, tefillah, expresses our lack and deficiency. Appreciating all we need and want, we call out to Hashem to fill the void. In tefillah we are a vacuum waiting to be filled by Hashem. All of us lack; the secret is to direct that deficiency to Hashem and beseech Him to fill it.

The pasuk in Tehillim (81:11) tells us that this is why we emerged from Mitzrayim: “I am Hashem, your God, Who raised you up from the land of Egypt; open your mouth wide and I shall fill it.”

The second, shir, expresses what we do have. The song at the Red Sea articulated our reaching full closure: the redemption from Egypt was complete, and we burst forth in a spontaneous song to Hashem.

Even song, an expression of joy and plenty, includes a prayer, a hope. In appreciation of Hashem’s goodness, we articulate our hope that His kindness will be perpetuated. As we sing, we ask Hashem to keep it coming. Even in Hallel, a moment of song and praise, we entreat Hashem: “Please, Hashem, save now!”

Whether personally or nationally, there are times of prayer and times of song. Though the motions are different, both direct our hopes and aspirations to Hashem and anticipate His boundless goodness.