This week’s article explores the daily obligation of reciting Shiras HaYam. When did it become part of Shacharis? Is the chapter part of Pesukei DeZimrah? What is the special virtue of reciting it, and how should it be said? Why is it important to recite it every day? What is its place in davening, and why do we tack on a few pesukim from Divrei HaYamim and Tehillim as an introduction? What is the inner meaning of the Shirah, and why is reciting it every day so important? What is the merit of one who recites the Shirah daily, and how does it contribute to mechilas avonos?
These questions and many others are addressed in this week’s article.
Shiras HaYam
In this week’s parasha, we read about the wondrous miracle of Krias Yam Suf. Right after the Jewish people were saved form the Egyptians and the raging sea, they began singing a song of praise. This song became one of the few songs explicitly recorded in the Torah. All Jewish communities customarily recite Shiras HaYam every day at the conclusion of Pesukei DeZimrah, before the final blessing of Yishtabach.
In this week’s article, we will discuss the obligation to recite Shiras HaYam every day. When did this begin, and what is the source for it? Is it considered part of Pesukei DeZimrah? Can it be skipped if one arrived late for davening? What is the special merit of reciting it, and how should it be recited?
Virtue
Saying Shiras Hayam with joy is a wonderful segula for mechikas avonos – erasing all one’s sins. This is mentioned in the Shelah (Yoma, Derech Chaim; Tochachas Mussar 199; Segulah 3), Chayei Adam (Vol. I, Klal 18:3), Chida (Avodas HaKodesh, Tziporen Shamir 24), Ben Ish Chai (Year I, Vayigash 14), and Mishnah Berurah (51:17).
The Shelah proves this from the Midrash (Shocher Tov 18) which expounds on the pasuk, “Moshe led Yisroel away from Yam Suf” (Shemos 15:22) that they journeyed away from their sins, which were forgiven through the song they sang. Anyone who experiences a miracle and responds with song of praise is forgiven of all his sins. Since we are instructed to recite this song every day (as will be explained below), and to feel each day as though the miracle of Krias Yam Suf has been performed for us, when we say Shira with joy we are zoche to mechikas avonos just like our ancestors.
A similar concept appears in Shir HaShirim Rabbah (4:3) on the pasuk “who have come up from the washing”. Through the Shira they sang as they emerged from the sea, their sins were atoned for, and they were cleasned of their transgressions.
The Seder HaYom (Kavanas Baruch She’amar, Pesukei DeZimrah, and Kaddish) writes that one who recites Shiras HaYam properly will merit reciting it in the future with the entire Jewish people. That is, the words “Az yashir” allude to the future song that Moshe Rabbeinu and all of Yisrael will sing in the Geula HaShleima. The Seder HaYom writes that whoever is careful to recite it properly during the times of exile will merit singing it in the future as well.
How To Say It
The poskim write that Shiras HaYam must be recited with the same joyous feeling as though one has just been saved from the Egyptians and crossed the sea.
Seder HaYom writes that Shiras HaYam should be sung word for word, not recited or read. The Shelah writes that it should be said aloud and with great joy, as though one has just now been redeemed from Egypt. The Chida writes that when reciting Shiras HaYam, one should picture in his mind as though he is standing on dry land within the sea, while the Egyptians are drowning and he is being saved.
The Ben Ish Chai writes that Shiras HaYam should be said joyfully and pleasantly, as though one is standing in the sea at the moment of the miracle. The Chayei Adam and Mishnah Berurah write that it should be said with joy, imagining that on that very day one has crossed the sea.
To sum it up, Shiras HaYam is not merely about reciting the words. It requires reliving the terrifying distress in which the Jewish people found themselves — where every possible step involved mortal danger. In front was the raging, impassable sea. Entering it meant certain drowning. Behind was the bloodthirsty Egyptian army pursuing them, intent on annihilating them. On both sides was the hot, dry desert -- where survival was impossible. And then – a miracle. The great awe-inspiring miracle of all times: the sea split before them.
Not only were we saved from mortal danger, but the danger itself became the source of an astonishing salvation, as the Egyptians drowned and the Jewish people were able to live securely, knowing that their enemy was destroyed and would never again pursue or enslave them. This came together with the spoils of the sea — legendary, wondrous wealth that formed the foundation for the building of the Mishkan—and with immense spiritual wealth, where even a maidservant perceived what Yechezkel NaHavi did not perceive.
Shiras HaYam In Pesukei D’Zimra
The Tur (OC 55) writes that the Pesukei D’Zimrah mentioned in the Gemara extend from “Tehillah LeDavid” (Ashrei) until “Kol HaNeshamah Tehallel Kah, Halleluyah” the final chapter of Tehillim.
The Geonim added from “Vayevarech Dovid” until the end of Shiras HaYam. This addition includes psukim from Divrei HaYamim (I, 29:10-13) in which Dovid HaMelech praises Hashem upon meriting to prepare the funds for constructing the Beis HaMikdash; psukim from Nechemiah (9:6-11) in which the Leviim praised Hashem at the beginning of the Second Beis Hamikdash; the psukim in the Torah describing the salvation at Krias Yam Suf, and the song itself (Az Yashir).
Reason for the Addition
The Abudraham (Baruch She’amar and Pesukei DeZimrah) provides two reasons why these chapters were added.
- The parts from Vayevarech David until Shiras HaYam include the praises corresponding to the Ten Utterances through which the world was created. Shiras HaYam is praise for Yetzias Mitzrayim. Through this, we fulfill the daily mitzva of remembering both the Creation of the world and the Exodus from Egypt.
- All fifteen expressions of praise alluded to in Yishtabach are built upon these psukim. Therefore, these passages are recited as an introduction to the blessing and praise of Yishtabach.
The Beis Yosef (OC 55) cites the Orchos Chaim (32), who writes that there is significance in mentioning the Divine Name of seventy-two letters, derived from seventy-two sacred letters, which correspond to the eighteen times Hashem’s Name appears in Shiras HaYam. Since those eighteen mentions begin with “Vayehi ba’ashmores haboker,” and we customarily begin only from the psukim of salvation, additional psukim are therefore appended after the Shira in order to complete the Divine Names.
According to these explanations, these additions form an integral part of the structure of Pesukei DeZimrah. The Geonim added them to our Shacharis so that the praise expressed in Yishtabach would reach its fullest and most elevated form, preceded by the proper introduction and by the mention of the most precise and appropriate Divine Names.
Similarly, the Machzor Vitry (265) notes that although Shiras HaYam is not mentioned explicitly in the Gemara, all agree that it is fitting to recite it, since it is a song of praise over the downfall of our enemies and thus belongs among the praises of Pesukei DeZimrah. In other words, beyond Ashrei and Halleluyah, the Geonim had the power to add any praise they deemed appropriate for Pesukei DeZimrah.
An Ancient Custom
The Tur (OC 51) writes that reciting Shiras HaYam is an enactment of the Geonim. Indeed, the Geonim mention that some places have the custom to recite Shiras HaYam daily. (See HaManhig [Tefillah, p. 54], who notes that Siddur Rav Amram Gaon does not contain Shiras HaYam, though most communities do say it. Seder HaBerachos [Schechter, p. 54] records that Rabbi Moshe of Lucca son of Rabbi Kalonymus instituted the practice of reciting Shiras HaYam daily among his contemporaries. Sefer HaItim [p. 249] records that Rav Natronai Gaon cited two differing customs regarding the recitation of Shiras HaYam.)
Machzor Vitry (265) records a response from Kahal Roma stating that the custom to recite Shiras HaYam daily was practiced in Rome and its surrounding regions in Italy and Spain.This is an ancient custom dating back to the exile from Jerusalem, when the Roman Jewish community was established by the exiled Jews from the destroyed Jerusalem. This custom is likewise cited in Siddur Chassidei Ashkenaz (p. 68 note 5), which records that the daily recitation of Shiras HaYam after Pesukei DeZimrah is an ancient custom.
Minhag Eretz Yisrael
While sources seem to point at the Geonim as the point in which Shiras HaYam was added to the siddur, in truth, there are even earlier sources.
The Yerushalmi (Sotah 5:3) learns from the pasuk, “Az yashir Moshe u’vnei Yisrael es hashirah hazos laHashem vayomru leimor” (Shemos 15:1), that wherever the word “leimor” appears, it implies to say it in future generations (Mechilta, Beshalach parashah 1).
The Korban HaEidah (ad loc.) questions the source for obligation to recite Shiras HaYam in future generations, and he cites several explanations from the Yefeh Mareh, while adding an explanation of his own.
However, the Rokeach (Commentary on Tefila, 7; Az Yashir, pp. 213, 231) and the Chizkuni (Shemos 15:1) both cite this drasha as proof that Shiras HaYam should be recited every day. The Pnei Moshe likewise explains the Yerushalmi in this manner.
Shemos Rabbah (23:12), however, interprets this pasuk as instruction for future generations. “‘Vayomru leimor’—they should tell their children and their children’s children to say this song before You whenever You perform miracles for them.” Similarly, Midrash Tanchuma (Beshalach 13), Yalkut Shimoni (Beshalach 241), and Shocher Tov (Tehillim 4:13) explain that reciting the Shira is not a daily obligation, but rather should be said whenever miracles occur, or in times of distress to merit salvation. This teaches us that one should not rely on one’s own strength, but trust in Hashem. Then, we will merit to sing to Him.
The Zohar (Beshalach 54b) states that anyone who recites Shiras HaYam with kavana every day will merit reciting it in the future, in Hashem’s celebration at the Geula. This is derived from the words “vayomru lemor,” which indicate that the Shira was to be recited on four occasions:
- At Yam Suf.
- In Eretz Yisrael, in remembrance of the miracles performed at the sea.
- During exile, when troubles arise and we once again need miracles.
- At the future Geula.
To sum this up, although the Talmud Bavli limits Pesukei DeZimrah to Ashrei and Halleluyah, leading the Tur to deduce that the rest was added by the Geonim (after which the practice spread to Babylonia), the custom in Eretz Yisrael — based on the Yerushalmi and the Zohar — had been to recite Shiras HaYam every day.
It appears that the Italian custom, taken from minhag Eretz Yisrael, also included the daily recitation of Shiras HaYam. The Ashkenazi siddur is based upon the Roman custom.
Not Part of Pesukei DeZimrah
Siddur Rav Saadiah Gaon and the Rambam (Hilchos Tefillah 7:13; Seder HaTefila) both note that Shiras HaYam is recited after Yishtabach, before the blessing of Yotzer Or. According to them, the Shira is an independent expression of praise instituted to be said daily, but not as part of the formal structure of Pesukei DeZimrah.
This may also be the view of the Pardes (attributed to Rashi, 5), which writes that the kadmonim added Shiras HaYam after Pesukei DeZimrah in order to recall the miracles and wonders that Hashem performed for us for the sake of His Great Name. This explanation implies that Shiras HaYam stands as a separate element rather than an integral part of Pesukei DeZimrah.
This is further suggested by the Rambam’s statement that in some communities Shiras HaYam was recited, while in others they recite Shiras Ha’azinu. He adds that in some places both are said, with each community following its own custom.
(There was an ancient custom among some Eidot HaMizrach communities to recite Shiras HaYam daily, exchanging it on Tisha B’Av with Shiras Ha’azinu. However, the Kaf HaChaim [51:54] writes that the custom in Yerushalayim, following the Arizal, is to recite Shiras HaYam even on Tisha B’Av. This is the practice observed today in Eidot HaMizrach communities.)
The Maaseh Rokeach notes that today all communities recite Shiras HaYam as part of Pesukei DeZimrah before Yishtabach, contrary to Rav Saadiah Gaon and the Rambam. Indeed, in our times all communities — including the Yemenite Baladi nusach which is based on Rav Saadiah Gaon and the Rambam — have adopted the practice of reciting Shiras HaYam before Yishtabach.
Shiras HaYam -- Part of Pesukei DeZimrah
The Aruch HaShulchan (OC 52:1) asks about the sequence of the passage. Usually, psukim from the Torah should be given precedence, like in Malchiyos, Zichronos, and Shofaros on Rosh Hashana when we first recite psukim from the Torah, then from the Navi, concluding with psukim from the Kesuvim. However here we first say psukim from Kesuvim — Tehillim, Divrei HaYamim, and Nechemia — and only afterwards the psukim from the Torah.
He explains that according to the Rambam who holds that Shiras HaYam is not part of Pesukei DeZimrah, this poses no difficulty. However, according to our custom, that Shiras HaYam is part of the Pesukei DeZimrah structure, the question remains.
He answers that this very question is addressed in the Zohar (Terumah 230a), which answers that because Shiras HaYam is so exalted, it is placed right before tefillah d’miyushav — that is, closer to Krias Shema and its blessings, which are recited seated. In other words, the order of the prayers proceeds from the lighter to the weightier: first come the praises of Dovid HaMelech in Pesukei DeZimrah, then Shiras HaYam, whose level is higher, then Krias Shema and its blessings, and finally -- the Amidah (Shemone Esrei).
The Abudraham and Orchos Chaim explain that Vayevarech David and Shiras HaYam serve as a preparation for the blessing of Yishtabach. This explains the structure and order.
Why Shiras HaYam
In Tehillim it is written (40:4): “He placed in my mouth a new song, praise to our G-d; many will see and fear, and they will trust in Hashem.” Rashi explains that this pasuk teaches us that that “a new song” is Shiras HaYam. Shiras HaYam is defined as an eternal “new song” –- it will forever be new. And what is its purpose? To teach many others to see Hashem’s miracles, fear Hashem and trust Him.
And this “New Song” beam on into the future. In Shmuel II (22), we learn of another song, sung by Dovid HaMelech when he was saved from his enemies: ´And Dovid spoke to the Lord the words of this song, on the day that the Lord delivered him from the hand of all his enemies, and from the hand of Shaul”. This song, Chazal explain, refers – not to Dovid HaMelech’s personal miracles, but to the miracle of Krias Yam Suf! This seems to indicate that when a person wants to praise Hashem for a personal miracle, he must connect it to Krias Yam Suf. Why is this?
The Maharal (Gevuros Hashem 65) explains the difference between Shira (song) and Hallel (praise). Hallel is recited in response to the goodness and kindness that Hashem bestows upon us. Shirah speaks of Hashem’s might. Az Yashir and Yishtabach are the Shira, structured around the numbers eight and fifteen.
Hallel is recited over a miracle that departs from the natural order. It cannot be recited every day, because Hashem designed the world to function according to the order He established. Hashem wants the world to follow natural order.
Shirah, however, is different. It does not praise Hashem for departure from nature. In Shira we proclaim that we are entirely in Hashem’s hands, and that He has the plan for bringing the world from the point of origin to the point of completion, and there is nothing capable of disrupting the process.
The word shir (song) is related to the idea of a circle — when the world comes, quite literally, full circle.
Krias Yam Suf was a formative moment. It was one moment of clarity, when the entire process became clearly visible. Even a maidservant perceived the entire world’s history and how it all comes together in the ultimate goal. One who trusts in Hashem and knows that he is part of a preconceived process which leads towards the ultimate redemption, does not see life as a stormy sea of random waved threatening to drown him. Rather, he sees a clearly paved path in the sea, where even the hardships are exquisitely calculated to bring him to eternal good.
Every day, when we sing Shiras HaYam, we express this understanding. And if we do so joyfully and internalize its message, we will merit to proclaim it again at the Geula Shleima, may it be speedily in our days.
