Shir Shel Yom

One of the last prayers which are recited each morning as part of the shacharit service is the "shir shel yom", the song of the day.[1] The kabbalists teach that through the recitation of the shir shel yom we ensure that our prayers reach heaven in a favorable manner, untainted by harmful forces. It is also noted that the morning is a time of chessed – kindness - which further facilitates the acceptance of prayers that are recited in the morning.[2]

Although not immediately apparent, the daily shir shel yom corresponds to the day's significance in the order of creation.[3] The idea of reciting a different song each day is alluded to in Chapter 92 of Tehillim which opens with "A song for the Shabbat day" implying that every day of the week has a chapter of Tehillim which corresponds to it. Additionally, we see from here that the practice of reciting a daily shir shel yom is quite ancient.

Each shir shel yom is taken from the book of Tehillim and is reminiscent of the song that the Levites would sing in the Beit Hamikdash each day following the morning offering.[4] No less than twelve Levites would assemble to form a choir whose task was to sing these songs.[5] Although musical instruments were a prominent component of this performance, the mitzva only requires a vocal presentation.[6] Before the Levites would sing the shir shel yom they would recite a preliminary blessing as is common before performing many other mitzvot.^[7] While the chapters of Tehillim which are recited as the shir shel yom are fundamentally similar to the songs of the Levites, they are not identical texts.

Before one recites the shir shel yom each morning, one first says "hayom yom…", "Today is [such-and-such day] of the week leading to Shabbat". Introducing the shir shel yom in this manner also serves to fulfill the mitzva to "remember the Shabbat".[8] In fact, it is reported that Rabbi Shlomo Zalman Auerbach would first say "zachor et yom hashabbat l'kadsho" before saying the "hayom yom" to further demonstrate his intention to fulfill the mitzva of remembering Shabbat.[9] In some congregations the song of the day is recited before aleinu while in others it is recited after aleinu.[10]

Although there is an opinion that the shir shel yom should be recited at the very beginning of the shacharit service, and this may have been the practice of some European congregations in the past, common custom is not like this view. The exception to this, however, is on Rosh Hashana and Yom Kippur when most congregations do indeed recite it at the start of the service.[11] On days when Mussaf is recited, many congregations recite the shir shel yom before the Torah reading, while in other congregations it is recited in its usual place.

The shir shel yom that is recited on Wednesday is actually different from those which are recited on all other days. This is because the shir shel yom for Wednesday, Chapter 94 of Tehillim, concludes with the first three verses from the chapter which follows it, the "lechu neranena" passage. Among the reasons for this is because Chapter 94 ends on a somewhat violent note – the destruction of the wicked. Therefore, in order to end our recitation of the shir shel yom on a happier note, the introductory verses from the next chapter of Tehillim were added.

In an extension to the above explanation, it is suggested that, since the destruction of the wicked is essentially a good thing, the verses of "lechu neranena", which calls upon the Jewish people to praise God, are actually quite appropriate when ending on such a theme. Finally, one of the more popular explanations for the "lechu neranena" addition is because those same verses are the ones which begin the kabbalat Shabbat service on Friday night. We are taught that the days from Wednesday onwards actually "belong" to the upcoming Shabbat, making the insertion of "lechu neranena" at this point a fitting reminder that Shabbat is on its way.[12]

There are grounds to suggest that it is preferable to recite the shir shel yom while standing, though common custom is not to be particular about this.[13] Following the customs of the Vilna Gaon, some congregations suspend the recitation of the shir shel yom on holidays and replace it with a chapter of Tehillim which is directly related to the holiday.[14] Although the shir shel yom was never sung in the Beit Hamikdash in the evenings, some congregations have the custom to recite a chapter of Tehillim similar to the shir shel yom after ma'ariv on Yom Tov, as well.[15] So too, many Sefardim have the custom to recite Friday's shir shel yom again at mincha, immediately before the recitation of aleinu.[16] One who is in a rush may fold his Tallit and Tefillin while reciting the shir shel yom.[17]

According to the Sefard and Sefardic liturgical rites, one also recites ein k'eloheinu each morning along with the pitum haketoret, the order of the spices in the incense mixture. In the Beit Hamikdash they would recite the pitum haketoret at the conclusion of Ma'ariv, as well.[18] Whenever one recites the pitum haketoret one should do so clearly and carefully, and preferably from a written text. This is in order to recall that in Temple times one who even accidentally omitted a single spice from the incense mixture was punishable with death![19] In fact, one who is unable to say the pitum haketoret properly due to time constraints and the like is advised to skip it rather than to recite it haphazardly.[20]

Although in our day the shir shel yom is not recited as part of the daily mincha service[21] there was something similar which was sung in the Beit Hamikdash as part of the afternoon offering.[22] It is interesting to note that, according to some opinions, if the shir shel yom was not sung as part of the morning offering in the Beit Hamikdash, the offering was rendered invalid.[23] However, if the song which was ordinarily sung along with the mincha offering was accidentally omitted, it had no effect on the legitimacy of the offering.[24]

In the event that the daily wine libations were delayed beyond their sunset deadline and therefore omitted, the afternoon song was omitted, as well. This is because the songs which accompanied the daily offerings could only be sung if a wine libation was offered along with them.[25] Women are not required to recite the shir shel yom each day.[26] One who is careful to recite the shir shel yom properly is considered "as if he built a new altar and brought a sacrifice upon it."[27]

[1] Tamid 7:4, Tur, OC 133.

[2] Od Yosef Chai, V'yakhel 3.

[3] Rosh Hashana 31a.

[4] Rema, OC 132:2.

[5] Erchin 13b.

[6] Rambam, Hilchot Klei Hamikdash 3:3.

[7] Mahari Assad, YD 356.

[8] Ramban, Shemot 20:7; Kaf Hachaim, OC 132:26; Rivevot Ephraim 4:44:82.

[9] Ishei Yisrael Chapter 26 note 44.

[10] OC 123:2; See also Magen Avraham 122:4.

[11] Noheg K'tzon Yosef p.47.

[12] For more on this see Shirat Shmuel Chapter 23. Of interest – The Siddur of Rav Yaakov Emden does not add the "Lechu Neranena" verses while the Siddur Avodat Yisrael notes that "some have the custom to add" only the first verse of Lechu Neranena. The siddur Sefat Emet adds the first two pesukim of Lechu Neranena.

[13] Yesod V'shoresh Ha'avoda, Shaar Hakorban 9; Tiferet Yisrael in the Introduction to Seder Kodshim 6:11. See Shirat Shmuel Chapter 8 for more on this.

[14] Magen Avraham 133:4.

[15] Moadim V'zmanim 7:126.

[16] Od Yosef Chai, Veyakhel 3.

[17] Salmat Chaim 1:43

[18] Keritut 6a.

[19] Keritut 6a; Beit Yosef, OC 132.

[20] Rema, OC 132:2.

[21] Magen Avraham 132:4; Aruch Hashulchan, OC 132:2; Mishna Berura 132:16. For further study on this issue see: Maharam Alshich 138 and Chikrei Lev, OC 50.

[22] Rosh Hashana 30b; Perisha, OC 133:9.

[23] Erchin 11a, Tosfot.

[24] Magen Avraham 133:4.

[25] Erchin 11a; Mishna Berura 132:16.

[26] Halichot Beita 7:5.

[27] Sofrim 18:2.