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April 19, 2014 / 19 Nisan, 5774
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Posts Tagged ‘Nachalat Yaakov’

Q & A: Shir HaShirim On Pesach

Thursday, April 12th, 2012

Question: Why do we read Shir HaShirim on Pesach? Also, why do we generally read it on the Shabbat of Chol HaMoed as opposed to the first days of Pesach? Finally, why don’t we recite a blessing over the reading of Shir HaShirim as we do for Megillat Esther?

(Via E-Mail)

Answer: Rabbi Yisrael Chaim Friedman (Likutei Maharich, Seder Chol HaMoed Pesach, pages 38-39) states as follows, citing the Rema (Orach Chayim 490:9): “And it is the custom to read Shir HaShirim on Shabbat of Chol HaMoed Pesach” because it speaks of the redemption of our people from Egypt, as is written (Shir HaShirim 1:9), “L’susati b’richvei Paroh dimitich rayati – With My mighty steeds who battled Pharaoh’s riders I revealed that you are My beloved.”

Rabbi Friedman continues, again based on the Rema, “And if the first day of Pesach occurs on Shabbat or Sunday, so that there will be no Shabbat occurring during the days of Chol HaMoed since Shabbat will fall either on the seventh or eighth day of Pesach, then Shir HaShirim is read on either of the last two days of Yom Tov – whichever one is Shabbat.”

Rabbi Friedman writes further: “And the reason that it is read specifically on a Shabbat is as the Pri Megadim (Orach Chayim ad loc.) explains: ‘Shir HaShirim [allegorically] talks of the day that will be completely Shabbat – yom shekulo Shabbat.’ ” Nevertheless Shir HaShirim is not read on a Shabbat which occurs on the first days of Pesach, the Pri Megadim explains, since we already say many piyutim in the prayer for dew (“tal”) on those days, and saying Shir HaShirim would place an excessive burden upon congregants and their families, diminishing simchat yom tov. Therefore, we wait for a different day to recite it.

The question is: Where in Shir HaShirim do we see a connection or reference to Shabbat? Additionally, why can’t we read it on one of the Yom Tov days, which also possess a Shabbat element?

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 Shabbat queen. Therefore, we recite praises of the (Shabbat) bride, which are mentioned numerous times in Shir HaShirim. Also, Shir HaShirim is an allegory of the love between the one who bestows (Hashem) and the one who receives (Knesset Yisrael). Shabbat 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.”

The Vilna Gaon (in his commentary to Shir HaShirim) comments on the verse, “Kol dodi hineh zeh ba me’daleg al he’harim me’kapetz al ha’gevaot – The voice of my beloved! Behold, it came suddenly to redeem me, as if leaping over mountains, skipping over hills” (2:8), that the words “The voice of my beloved! Behold, it came” refer to the promise that we heard from Moshe that G-d will come and redeem us. The Vilna Gaon notes that this verse is the main opening of Shir HaShirim. King Solomon writes “kol dodi” because there are four olamot, or worlds: the present world, the world to come, the days of Moshiach, and the era of the resurrection of the dead.

(Indeed this is referred to in the conclusion of the pizmon “Hakol Yoducha” that we say in the birkat kriat Shema of Shachrit on Shabbat: “Ein aroch lecha Hashem Elokeinu ba’olam hazeh, v’ein zula’techa l’olam haba, efes biltecha go’alenu limot ha’moshiach, v’ein domeh lecha moshieinu l’tchiyat ha’meitim – 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.”)

The Gaon explains that if we delve into this verse in Shir HaShirim (2:8), we will find these four worlds. (We can perhaps suggest that this verse was the inspiration for Rabbi Eliezer Kalir’s liturgical poem of “Lecha Dodi likrat kallah” which we chant every Friday night.)

We thus clearly see the Shabbat connection in Shir HaShirim, which is why we must read it on Shabbat. Indeed, the three latter olamot mentioned by the Vilna Gaon all relate to Shabbat, as the Gemara (Berachot 57b) states: Shabbat is one sixtieth of the world to come.

Now, even though Yom Tov is at times referred to as Shabbat, nevertheless it is on a lower level than an actual Shabbat since it does not possess the same level of sanctity. It is only referred to as Shabbat in terms of shvita mi’melacha – a day when we are proscribed from performing labor (although on yom tov we may perform labors necessary to prepare our Yom Tov food; the Ramban [Leviticus 23:7] explains that included in this exception are labors that serve our general festival pleasure).

Q & A: Sidra Or Parasha?

Wednesday, August 27th, 2003
QUESTION: I have noticed that some refer to the weekly Torah portion as Parashat Hashavua while others refer to it as the week’s Sidra. Which is correct?
Eliyahu Tewel
Via E-Mail
ANSWER: Indeed, my uncle HaRav Sholom Klass, zt”l, discussed this matter in detail (Responsa of Modern Judaism Vol. 3, p. 154). The following is his explanation:A sidra refers to the weekly portion of the Torah we read every Shabbat. A parasha represents a passage or topic in the Torah. Nowadays the Ashkenazim call the part we read on Shabbat a ‘sidra’ while the Sepharadim call it a ‘parasha.’

The term sidra originally meant ‘order’ or ‘arrangement’ (seder) and is frequently used in the Talmud to denote a section of the Bible either read in the synagogue or studied in the study hall. In the Gemara (Yoma 87a) Rashi explains the statement that Rav read a sidra before Rabbi (Judah the Prince) to mean a section of the Prophets or the Hagiographa.

The Talmud Yerushalmi (Ta’anit 4:3) applies the term sidra to a section of the Torah to be read in the synagogue. In the Gemara (Shabbat 116b) it is said that in Nehardea the people used to read a sidra of the Hagiographa at the Mincha service of Shabbat. Tosafot (ibid. 24a), however, explain this to refer to the Haftara, which they used to read at the Mincha service. The word sidra also appears in Megilla (21). Later this term began to be used by the Ashkenazim to denote the weekly portion of the Pentateuch, just as parasha is used by the Sepharadim.

Masechet Sofrim, one of the minor tractates (end of chapter 16), explains that there were 175 sedarim or parashiyot, one for each of the years our Patriarch Abraham lived. Nachalat Yaakov (ibid.) explains that the reason for so many sedarim is that in those years they would complete reading the Torah in Israel in 175 weeks, or three-and-a-half years, 50 sedarim (or sedarot, the Hebrew plural - and its possessive form, sidrot) in one year. In Babylonia and at the present time, the Pentateuch is completed every year (baraita, Megilla 31a).

The Masorah figures the sedarim (sedres in Yiddish) at 158, which is the number you will find itemized at the end of the Five Books of Moses. This assumes that the Pentateuch was completed in approximately three years, not three-and-a-half years.

Today, when we complete reading the Torah in one year, we figure the number of sedarot/sedarim at 54. The Masoretic Bible published by Ginsburg (London 1894) lists the division of the sedarim/sedarot according to the triennial cycle. The Jewish Encyclopedia (1905) also lists that number.

The Gemara (Megilla 31) itemizes the order of the weekly and festival readings according to the many divisions which Ezra the Scribe and his Anshei Knesset HaGedola (the Men of the Great Assembly) established as well as the reasons for it. According to Rav Achai Gaon, the sections were combined to be read in one year during the era of the Amoraim in Babylon. The annual cycle, in which we repeat the Torah every year, was established because of the persecution of Jews that started at that time in the Diaspora, and it was difficult for Jews to study the Torah. In order not to forget the Torah, they condensed the cycle from three years to one year.

Printed from: http://www.jewishpress.com/judaism/ask-the-rabbi/q-a-sidra-or-parasha/2003/08/27/

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