Question: Why do we read Shir HaShirim on Passover and more specifically the Sabbath of Passover? Also, being that it is one of the five Megillot, why don’t we recite a blessing over the reading of Shir HaShirim as we do for Megillat Esther?
Menachem
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Answer: Rabbi Yisrael Chaim Friedman (Likutei Maharich, Seder Chol Hamoed Pesach, folio 38-39) states as follows as he cites Rema (Orach Chayyim 490:9): “And it is the custom to read Shir HaShirim on the Sabbath of Chol HaMoed Pesach…” because it speaks of Geulat Mitzrayyim – the redemption [of our people] from Egypt, as is written (Song of Songs 1:9) “With My mighty steeds who battled Pharaoh’s riders I revealed that you are My beloved.”
Rabbi Friedman continues, again referring to Rema, “And if the first day of Pesach occurs on the Sabbath or on Sunday, whereby there will be no Sabbath occurring during the days of Chol HaMoed, as the Sabbath would fall either on the seventh day – Shevi’i shel Pesach or the last day – Shmini shel Pesach, then it is read on the Yom Tov Acharon – either of the last days of Yom Tov, whichever is the Sabbath.
Rabbi Friedman continues, stating that “the reason that it is read specifically on a Sabbath is, according to Pri Megadim (Orach Chayyim ad. loc.), ‘Since Shir HaShirim [allegorically] talks of the day that will be completely a Sabbath – yom shekulo Shabbat,’” nevertheless Shir HaShirim would not be read on a Sabbath which occurs on the first days of Passover. Pri Megadim explains that as there are already many piyutim (supplemental poetic prayers) in the prayer of Dew – Tal, which is recited during the first days of Passover. Including Shir HaShirim in the liturgy for these days would cause an excessive burden upon congregants and their families, diminishing simchat Yom Tov, and so we wait for a later appropriate time during Passover to recite it.
The question is: Where in this book do we see the connection to the Sabbath, as we don’t see one clear reference to the Sabbath? Why must it be read specifically on the Sabbath rather than any of the Yom Tov days, which also possess a Sabbatical element?
In response, we cite the Gr’a (the Gaon of Vilna, in his commentary to Shir HaShirim), who comments on the verse (2:8) “The voice of my beloved! Behold, it came suddenly to redeem me, as if leaping over mountains, skipping over hills.” The words “The voice of my beloved! Behold, it came” refers to that which we heard from Moses – that G-d will come and redeem us (in the future, and that He redeemed us in the past). Gr’a notes that this verse is the main opening of this Book [Shir HaShirim].
King Solomon writes “Kol Dodi” because there are four olamot (worlds); the present world, the world to come, the days of Moshiach, and the resurrection of the dead. Indeed this is referred to in the conclusion of the pizmon (poem) Hakol Yoducha, that we say in the birkat keriat Shema of Shacharit on the Sabbath, “There is no comparison to you Hashem, our G-d in this world; and there will be nothing except for You, our King, in life of the World to Come; there will be nothing without You, our redeemer, in the days of Messiah, and there will be none like You, our Savior; at the Resurrection of the Dead.”
Gr’a explains that as we delve into King Solomon’s verse in Shir HaShirim (2:8) we find these four worlds. (Additionally, plausibly this verse was the inspiration for the paytan Rabbi Eliezer Kalir’s liturgical poem of “Lecha Dodi likrat kallah…” which we chant every Friday night.)
Rabbi Eisentein (Otzar Dinim u’Minhagim, entry for Shir HaShirim p.414), comments: “It is our custom to recite Shir Hashirim every Erev Shabbat since we prepare ourselves to honor the Sabbath queen. Therefore, we recite praises of the [Sabbath] bride, which are mentioned numerous times in Shir Hashirim; Shir Hashirim is also an allegory for the love between two: the one who bestows (Hashem) and the one who receives (Knesset Yisrael), and the Sabbath is the agent that connects Knesset Yisrael to their Father in Heaven. It is therefore said to increase and strengthen the attachment – and devotion between them.”
We thus see the Shabbat connection in Shir HaShirim and thus the great efficacy of its being read on a Shabbat. In reference to the Gr’a, the three latter olamot all relate to the Shabbat, as the Gemara (Berachot 57b) states: “The Sabbath is one sixtieth of the world to come.” Now, even though we see Yom Tov, at times, being referred to as a Sabbath, nevertheless it is on a lower level than an actual Sabbath as it does not possess the same level of sanctity as a Sabbath. It is only referred to as a Sabbath in terms of Shvita mi’melacha – a day when we are proscribed from any labor, except for m’lechet ochel nefesh – such labor as necessary for our Yom Tov food consumption. Ramban (Leviticus 23:7) explains that included in this exception are labors that serve for our general festival pleasure and not only food preparation; however, normal work-related labor is surely forbidden on Yom Tov.
As regards the periodic reading of the Five Megillot and their related blessings, the halacha is found in Tractate Soferim (Chapter 14:3): “When reading Ruth [on Shavuot], Shir HaShirim [on Passover], Kohelet [on Sukkot], Eicha [on the ninth day of Av] and Megillat Esther [on Purim], one recites beforehand [the blessing of] ‘… al mikra megillah – [Blessed are You… who has commanded us] to read the Megillah’ even though it [that particular megillah] is included among the Hagiographa.”
The Mishna adds this last statement due to the halacha cited in the Mishna that immediately follows (infra-14:4): “One who reads from the Hagiographa (Ketuvim) is required to recite ‘Blessed are You… who has commanded us in His command to read from the Holy Writings [Kitvei HaKodesh].’”
Nachalat Yaakov, the main commentary to Tractate Soferim, cites a dispute (ad loc.) about this matter among the halachic authorities, namely, whether one is to bless on the other four megillot (there is no dispute regarding Megillat Esther, as all agree that we bless). He cites Rema (Orach Chayyim 490:9, quoting the Beit Yosef), who notes that it is our custom not to recite a blessing on these other four megillot.
Nachalat Yaakov explains: “This ruling is probably due to the fact that these other megillot are [generally] not written on [and read from] a scroll. Rather, they are read from a book that includes the other Scriptures.
“In earlier times, when Megillot were written on scrolls, we read the blessing beforehand, as Tractate Soferim suggests.”
Rabbi Yosef Grossman (Otzar Erchei HaYahadut p. 39) offers the following reason for not reciting a blessing on Eichah: “… We read it from a book and not from a scroll as we would other megillot, and [thus] we do not bless beforehand ‘al mikra megillah,’ because the scribes were not accustomed to write it [on a scroll] since we hope and look forward each day to the possibility that our Tisha B’Av mourning will be transformed into a day of joy and happiness, with no further need to read Eicha.” It would thus seem that insofar as the reading Shir HaShirim, from which we derive much pleasure, that this reason would not apply and we would be required to bless before its reading.
However, in the final analysis, Rabbi Grossman cites the G’ra, who, indeed, rules that one is to read from a scroll and bless accordingly. However, since today by and large most do not read from a scroll, we follow Rema’s ruling and do not bless. Such is the nearly universal practice.
Is the lack of a blessing being recited a diminution of the importance attached to this special reading? Surely not, as we see from the Gemara (Berachot 15a), where one did not recite Birchot HaMitzvot – (the blessing recited prior to performing a mitzvah) the performance is nevertheless considered accomplished, even without the recital of the blessing.
In the merit of proper observance of the laws and traditions of Passover, may we merit the Moshiach speedily in our days so we may fully observe Passover in our rebuilt Holy Temple in Jerusalem.
