Commentary on Perek Shirah – The Hidden Meaning

Commentary on Perek Shirah

We are pleased to present on our website exclusive commentary on Perek Shirah—the relationship of each creation to its song—translated specially for our site by Victoria Shekhurdina.

The introduction to Perek Shirah states: “Rabbi Yehudah HaNasi taught that everyone who studies Perek Shirah...” — one who studies it, not merely recites it.

Therefore, when reading Perek Shirah, it is so important to study the commentary.

Introduction

Rabbi Yehudah HaNasi said: Anyone who engages in Perek Shirah in this world merits to study and teach, to safeguard and observe, to perform and fulfill; his learning will endure; he will be saved from the evil inclination, from accidents, from evil affliction, from the pain of the grave, from the judgment of Gehinnom, and from the pangs of Mashiach. He will live long, merit the days of Mashiach, and merit life in the World to Come.

It was taught in the name of Rabbi Eliezer: Whoever recites this song in this world merits to recite it in the World to Come, as it is stated: “Then Moses sang”—it does not say “will sing,” but “sang,” referring to the future.

Rabbi Eliezer the Great taught: Whoever engages in Perek Shirah every day thereby demonstrates that he belongs to the World to Come, and will be saved from evil affliction, from the evil inclination, from harsh judgment, from Satan, and from every kind of destructive and harmful force. Devote yourself with all your heart and all your soul to knowing My ways, safeguarding the doors of My sanctuary and My Torah, and observing My commandments and statutes.

Guard My Torah in your heart, and let fear of Me be before your eyes. Guard your mouth and tongue from every sin and transgression, and I will be with you wherever you go. I will teach you wisdom and understanding in every matter. Know that everything the Holy One, blessed be He, created was created solely for His glory, as it is stated: “Everything that is called by My Name and for My glory, I created, formed, and made.”

Our Sages, of blessed memory, related that when David, king of Israel, completed the Book of Tehillim, he became proud, saying before the Holy One, blessed be He: Is there any creature in Your world that sings songs and praises more than I do? At that moment, a frog appeared and said to him: David, do not become arrogant because of yourself, for I recite songs and praises more than you. Not only that, but every song I recite governs three thousand parables, as it is stated: “And he spoke three thousand proverbs, and his songs were one thousand and five.” Not only that, but I perform a great mitzvah, and this is the mitzvah I perform: There is a creature beside the sea that has no livelihood except from the water, and when it is hungry, it takes me and eats me. This is the mitzvah fulfilling what is stated (Proverbs 25:21–22): “If your enemy is hungry, feed him bread; if he is thirsty, give him water to drink, for you will heap coals of fire upon his head, and the L-rd will reward you.” Do not read “will reward you” but “will complete it for you.”

Translation

Rabbi Yehudah HaNasi taught that everyone who studies Perek Shirah in this world will merit studying and teaching, safeguarding and observing, performing and fulfilling—and his learning will endure. He will overcome his evil inclination, be saved from accidents, from suffering after death, from the judgment of Gehinnom, and from the pangs preceding the coming of Mashiach. He will merit longevity, witness the coming of Mashiach, and attain life in the World to Come.

Tana Rabbi Eliezer taught that everyone who recites this song in this world will merit reciting it in the World to Come.

Tana Rabbi Eliezer, known as the Great, said that whoever engages in Perek Shirah every day in this world has a share in the World to Come. He will overcome his evil inclination and be saved from accidents, harsh judgment, Satan, and other forces of spiritual impurity.
And it is said: “With all your heart and all your soul, complete your knowledge of My ways; guard the entrances to My domain and My Torah, and observe My commandments and statutes. Safeguard My Torah in your heart, and let fear of Me be before your eyes.
Guard your mouth and tongue from every sin and transgression, and I will be with you wherever you go. I will teach you wisdom and understanding in every matter. Know that everything the Holy One, blessed be He, created was created solely for His glory, as it is said: “Everything that is called by My Name and for My glory, I created, formed, and made.”
Our Sages, of blessed memory, related that when David, king of Israel, completed the Book of Psalms, he took pride in himself, thinking that there was no other creature in the universe that praised and glorified the Creator more than he did. It happened that he saw a frog and learned that even such an inconspicuous and unimpressive creature sings praise to the Creator through numerous parables, no less than he.

Part 1

Shamayim say (The Heavens say):

שָׁמַיִם אוֹמְרִים: הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל וּמַעֲשֵׂה יָדָיו מַגִּיד הָרָקִיעַ:

– “HaShamayim mesaperim kevod El, umaaseh yadav maggid harakia.” (Tehillim 19:2)

(The heavens declare the glory of G-d, and the firmament tells of His handiwork.)

Eretz says (The Earth says):

אֶרֶץ אוֹמֶרֶת. לַיי הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָּה:

ואומר. מִכְּנַף הָאָרֶץ זְמִרֹת שָׁמַעְנוּ צְבִי לַצָדִיק:

– “LaAdonai haaretz umeloah, tevel veyoshvei vah.” (Tehillim 24:1)

And it says:

– “Mikanaf haaretz zemirot shamanu, tzevi latzadik.” (Isaiah 24:16)

(The earth belongs to the L-rd, and all that fills it; the world and its inhabitants.)

And it says:

(From the edge of the earth we have heard singing: “Glory to the righteous one.”)

Commentary:

The Land of Israel belongs to G-d, together with all that is in it; so do the Gates of Peace and everything in the world. It is also written: “From the end of the earth we heard prophecies from the Neviim (prophets) that the righteous (tzadikim) will be restored.”

The creation’s relationship (the earth) to Shirah:

When we see the Earth (the planet) “hanging” in the air among the heavenly bodies without “falling” anywhere, the Earth testifies and declares that everything belongs to G-d. From the verses of the prophet Isaiah, we learn that the Earth sings a song.

Gan Eden says (The Garden of Eden says):

גַּן עֵדֶן אוֹמֵר. עוּרִי צָפוֹן וּבוֹאִי תֵימָן הָפִיחִי גַנִּי יִזְּלוּ בְשָׂמָיו יָבֹא דוֹדִי לְגַנּוֹ וְיֹאכַל פְּרִי מְגָדַיו:

– “Uri tzafon, uvo'i teiman, hafichi gani, yizlu vesamav; yavo dodi legano veyochal peri megadav.” (Song of Songs 4:16)

(Awake, O north wind, and come, O south wind; blow upon my garden, let its fragrances flow. Let my beloved come into his garden and eat its precious fruits.)

Gehinnom says (Gehinnom says):

גֵּיהִנֹּם אוֹמֵר. כִּי הִשְׂבִּיעַ נֶפֶשׁ שֹׁקֵקָה וְנֶפֶשׁ רְעֵבָה מִלֵּא טוֹב:

– “Ki hisbia nefesh shokekah, venefesh reevah milei tov.” (Tehillim 107:9)

(For He satisfies the longing soul and fills the hungry soul with goodness.)

Commentary:

Hashem will satisfy the soul that longs passionately, and fill the hungry soul with every form of goodness.

The creation’s relationship (Gehinnom) to Shirah:

If in the lower Gehinnom HaKadosh Baruch Hu satisfies sinners even because of a single good deed they performed, then all the more so will HaKadosh Baruch Hu satisfy the hungry soul of the tzadikim and fill them with every available good.

Midbar says (The Desert says):

מִדְבַּר אוֹמֵר. יְשֻׂשׂוּם מִדְבָּר וְצִיָּה וְתָגֵל עֲרָבָה וְתִפְרַח כַּחֲבַצָּלֶת:

– “Yesusum midbar vetsi yah, vetagel aravah vetifrach kahavatzalet.” (Isaiah 35:1)

(The desert and the parched land shall rejoice, and the wilderness shall exult and blossom like a lily.)

Sadot say (The Fields say):

שָׂדוֹת אוֹמְרִים. יי בְּחָכְמָה יָסַד אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה:

– “Adonai bechochmah yasad aretz, konen shamayim bitvunah.” (Proverbs 3:19)

(The L-rd founded the earth with wisdom and established the heavens with understanding.)

Commentary:
The Creator made the world with the wisdom of the Torah, and established the heavens with the understanding of the Torah.

The creation’s relationship (the field) to Shirah:
From this we learn about the wisdom with which the Creator made the world: He established the laws of nature so that only after sowing, after the seed has rotted in the soil, and after a person has prayed for rain, will the field yield a harvest. This teaches a person that if he does not “sow and plow” his deeds properly, he cannot expect good results—and he certainly must pray for help from Above.

Mayim say (The Waters say):

מַיִם אוֹמְרִים. לְקֹול תִּתֹּו הֲמֹון מַיִם בַּשָּׁמַיִם וַיַּעַל נְשִׂאִים מִקְצֵה אָרֶץ

– “Lekol tito hamon mayim bashamayim vayaal nesiyim miktzeh aretz.” (Jeremiah 51:16)

(At the sound of His voice, the waters roar in the heavens; He brings up clouds from the end of the earth.)

Yamim say (The Seas say):

יָמִים אוֹמְרִים. מִקֹּלוֹת מַיִם רַבִּים אַדִּירִים מִשְׁבְּרֵי יָם אַדִּיר בַּמָּרוֹם יי:

– “Mikolot mayim rabim אדירים mishberei yam אדיר, bamarom Adonai.” (Tehillim 93:4)

(Mightier than the roar of mighty waters, mightier than the breakers of the sea, the L-rd is mighty on high.)

Commentary:

More powerful than the voice of many waters and stronger than the might of the sea’s waves, Hashem—the L-rd—is almighty and mighty in the heights of heaven.

The creation’s relationship (the seas) to Shirah:

Everyone who hears the mighty voice of the sea waves and realizes that it comes from the L-rd, blessed be He (Hashem yitbarach), understands how omnipotent and all-powerful the L-rd, blessed be He, is—the One Who created the seas and their waves.

Neharot say (The Rivers say):

נַהֲרוֹת אוֹמְרִים. נְהָרוֹת יִמְחֲאוּ כָף יַחַד הָרִים יְרַנֵּנוּ

– “Neharot yimchau khaf, yachad harim yeranenu.” (Tehillim 98:8)

(The rivers will clap their hands; together the mountains will sing for joy.)

Maayanot say (The Springs say):

מַעְיָנוֹת אוֹמְרִים. וְשָׁרִים כְּחֹלְלִים כָּל מַעְיָנַי בָּךְ:

– “Vesharim kecholれlim—kol maayanai vach.” (Tehillim 87:7)

(And singers and dancers will say: “All my thoughts are of You.”)

Commentary:
The singers will sing, playing the flute (chalil), and say: “All my hopes and thoughts are in You.”

The creation’s relationship to Shirah:

The springs thank and praise HaKadosh Baruch Hu because they bring forth fresh water every second, without interruption.

Part 2

Yom says (The Day says):

יוֹם אוֹמֵר. יוֹם לְיוֹם יַבִּיעַ אֹמֶר וְלַיְלָה לְּלַיְלָה יְחַוֶּה דָּעַת:

– “Yom leyom yabia omer, velailah lelaylah yehaveh daat.” (Tehillim 19:3)

(Day to day utters speech, and night to night reveals knowledge.)

Commentary:

The day speaks. From day to day, the firmament speaks of the wonders of the Almighty, and from night to night it praises the Creator’s wisdom.

The creation’s relationship (the day) to Shirah:

The day “borrows” time from the night (from the month of Nisan until Tammuz) and honestly returns it (from Tammuz until Tishrei), while the night “borrows” from the day (from Tishrei until Tevet) and honestly returns it (from Tevet until Nisan). They do not argue with one another as people do. When we observe day and night, our trust is strengthened. This teaches us proper conduct and ethics.

Lailah says (The Night says):

לַיְלָה אוֹמֵר. לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵילוֹת:

– “Lehagid baboker chasdecha, ve’emunatecha baleilot.” (Tehillim 92:3)

(To proclaim Your kindness in the morning and Your faithfulness during the nights.)

Commentary:

The night speaks. I will tell in the morning of the greatness of Your kindness, and of Your faithfulness during the nights.

The creation’s relationship (the night) to Shirah:

When the soul has grown tired during the day, a person entrusts it to the Creator for the entire night. In the morning, the soul does not want to return, yet the L-rd, blessed be He, is faithful: He returns the soul that He took as a pledge, refreshed and seemingly newly created. This is the song of the night, from which we can learn to trust in the Holy One, blessed be He, and of His faithfulness to us.

Shemesh says (The Sun says):

שֶׁמֶשׁ אוֹמֵר. שֶׁמֶשׁ יָרֵחַ עָמַד זְבֻלָה לְאוֹר חִצֶּיךָ יְהַלֵּכוּ לְנֹגַהּ בְּרַק חֲנִיתֶּךָ:

– “Shemesh yareach amad zevulah, le’or chitzeichah yehaleichu, lenogah berak chanitechah.” (Habakkuk 3:11)

(The sun and moon stood still in their abode; by the light of Your arrows they moved, by the radiance of Your glittering spear.)

Commentary:

The sun speaks. The sun and moon stood still on their axes—that is, contrary to their ordinary and constant movement, they remained fixed in place—during the war of Joshua. The people proceeded in the light of the Holy One, blessed be He’s arrows, in the gleam of a polished spear.

The creation’s relationship (the sun) to Shirah:

The redness of the sun at dawn represents the luminary’s reluctance to rise and illuminate the world for people, who worship it—the sun. The Holy One, blessed be He, therefore shoots arrows at the sun every day, forcing it to rise.

The redness visible at sunset represents the sun passing by the entrance to Gehinnom (Hell). When people see the sun’s redness, they understand the above.

Yareach says (The Moon says):

יָרֵחַ אוֹמֶרֶת. עָשָׂה יָרֵחַ לְמוֹעֲדִים שֶׁמֶשׁ יָדַע מְבוֹאוֹ:

– “Asah yareach lemo’adim, shemesh yada mevo’o.” (Tehillim 104:19)

(You made the moon to mark the appointed times; the sun knows its setting.)

Commentary:

The moon speaks. The Holy One, blessed be He, created the moon to establish the calendar through it, and the sun, which constantly follows its orbit.

The creation’s relationship to Shirah:

By seeing the moon’s light diminish, then return and grow, we understand that it was created to determine dates and the arrival of periods, and to establish the beginning and end of the month. This also takes place with the help of the sun, which illuminates the moon.

Kochavim say (The Stars say):

כּוֹכָבִים אוֹמְרִים. אַתָּה הוּא יי לְבַדֶּךָ אַתָּה עָשִׂיתָ אֶת הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל צְבָאָם הָאָרֶץ וְכָל אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים:

– “Atah Hu Adonai levadecha, atah asita et hashamayim, shemei hashamayim vechol tzeva’am, haaretz vechol asher aleha, hayamim vechol asher bahem, ve’atah mechayeh et kulam, u’tzeva hashamayim lecha mishtachavim.” (Nehemiah 9:6)

(You alone are the L-rd; You made the heavens, the highest heavens and all their host, the earth and everything upon it, the seas and everything in them. You give life to them all, and the heavenly host bows down before You.)

Commentary:

The stars speak. Hashem, You alone created the heavens and the heights of heaven, the stars and the constellations; You created the earth, its plants and animals, the seas and their fish. You give life and sustenance to everything, and the stars and constellations (mazalot) bow before You.

The creation’s relationship (the stars) to Shirah:

One who sees the stars, which emerge daily from east to west to bring wholeness to creation, understands that the Holy One, blessed is He, created them and that they worship Him.

Avim omrim (The Clouds say):

עָבִים אוֹמְרִים. יָשֶׁת חֹשֶׁךְ סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ חֶשְׁכַת מַיִם עָבֵי שְׁחָקִים:

– “Yashet choshech sitro sevivotav sukkato, cheshchat mayim avei shechakim.” (Tehillim 18:12)

(He made darkness His concealment; He surrounded Himself with it as a shelter, with the darkness of water and the thick clouds of the heavens.)

Commentary:

The clouds speak. Rain clouds speak. He enveloped His Presence (the Shechinah) in a misty veil and surrounded Her with darkness. This darkness was created by the rain clouds, in which He descends from the heights of Heaven.

The relationship of creation (the clouds) to Shira:

One who sees rain clouds understands that they were created so that all creatures, seeing the clouds, would know that rain is about to begin and prepare for it. The clouds praise the Holy One, blessed is He, because during the rain the drops do not mix with one another and do not form a continuous stream; each drop remains distinct.

Ananei kavod omrim (The Clouds of Glory say):

עַנְנֵי כָּבוֹד אוֹמְרִים. אַף בְּרִי יַטְרִיחַ עָב יָפִיץ עֲנַן אוֹרוֹ:

– “Af beri yatriach av yafitz anan oro.” (Job 37:11)

(He loads the clouds with abundant water; the cloud scatters its light.)

Commentary:

The Clouds of Glory speak. Even when the air is clear, the cloud nevertheless “exerts itself” to fill with water, and the cloud scatters rain upon the earth.

The relationship of creation (the Clouds of Glory) to Shira:

When the Clouds of Glory accompanied the Jewish people during their journeys through the wilderness, they did not need sunlight and could even see inside their homes. Thus we find that through the Clouds of Glory they merited seeing the Light of the Holy One, blessed is He.

Ruach omer (The Wind says):

רוּחַ אוֹמֵר. אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ:

– “Omar laTzafon teni, u-leTeiman al tichlai, havi’i vanai me-rachok uvenotai miktzei haaretz.” (Isaiah 43:6)

(I will say to the north, “Give forth,” and to the south, “Do not withhold”; bring My sons from afar and My daughters from the ends of the earth.)

Commentary:

The wind says: Say to the nations in the north, “Return the Children of Israel scattered there,” and to the nations in the south, “Do not refuse to return the Israelites to us; bring My sons from afar and My daughters from the ends of the earth.”

The relationship of creation (the winds) to Shira:

It is impossible for two winds to blow as one, and four types of winds were created in every place. No type exists that blows in a different direction each time. From this we learn that this was arranged so that in the future all the winds will blow together as one, gathering the Jewish people, scattered throughout the world.

Beraqim omrim (The Lightning says):

בְּרָקִים אוֹמְרִים. בְּרָקִים לַמָּטָר עָשָׂה מוֹצֵא רוּחַ מֵאוֹצְרוֹתָיו:

– “Beraqim la-matar asah, motzei ruach me-otzrotav.” (Tehillim 135:7)

(He makes lightning for the rain; He brings the wind out of His treasuries.)

Commentary:

The lightning says: He sends lightning before the rain, and the rain does not extinguish it. He brings the wind forth from His dwelling.

The relationship of creation (the lightning) to Shira:

Lightning is a warning signal that rain will begin immediately. Thanks to the lightning, a person has the opportunity to prepare for the rain. This is the song (shira) of the lightning.

Tal omer (The Dew says):

טַל אוֹמֵר. אֶהְיֶה כַטַּל לְיִשְׂרָאֵל יִפְרַח כַּשּׁוֹשַׁנָּה וְיַךְ שָׁרָשָׁיו כַּלְּבָנוֹן:

– “Ehyeh ka-tal leYisrael, yifrach ka-shoshanah veyach sharashav ka-Levanon.” (Hosea 14:6)

(I will be like dew to Israel; he will blossom like a lily and strike down roots like the Lebanon.)

Commentary:

The dew says: Just as dew never ceases, so too the goodness of the Holy One, blessed is He, toward Israel is eternal. Through this attribute of mercy, the nation will blossom like a lily whose roots are strong, like the roots of a tree.

The relationship of creation (the dew) to Shira:

Dew never ceases and descends even when Israel has no merits. This demonstrates that G-d’s mercy is infinite.

Geshamim omrim (The Rains say):

גְּשָׁמִים אוֹמְרִים. גֶּשֶׁם נְדָבוֹת תָּנִיף אֱלֹהִים נַחֲלָתְךָ וְנִלְאָה אַתָּה כוֹנַנְתָּהּ

– “Geshem nedavot tanif, Elohim, nachalatcha venila atah konantah.” (Tehillim 68:10)

(You poured down abundant rain, O G-d; You strengthened Your weary inheritance.)

Commentary:

The rains say: Pour abundant rains upon Your people, Israel, and water the land—Your inheritance—which longs for moisture.

The relationship of creation (the rains) to Shira:

Sometimes the rains cease and there is concern that a drought will come. Rain falls in the merit of Israel’s prayer, and in this we see the mercy of Hashem; this is the song (Shira) of the rains.

Part 3

Ilanot sheba-sadeh omrim (The Trees in the Fields say):

אִילָנוֹת שֶׁבְּשָׂדֶה אוֹמְרִים. אָז יְרַנְּנוּ עֲצֵי הַיָּעַר מִלִּפְנֵי יי כִּי בָא לִשְׁפּוֹט אֶת הָאָרֶץ:

– “Az yeranenu atzei haya’ar milifnei Ado-nai ki va lishpot et haaretz.” (I Chronicles 16:33)

(Then the trees of the forest will rejoice before the L-rd, for He has come to judge the earth.)

Commentary:

The trees of the field say: “Let the trees of the forest rejoice, for they will be able to praise the Creator when He comes to judge those who dwell on earth.”

The relationship of creation (the trees) to Shira:

We see trees swaying their branches as though conversing with one another, and from this we understand that this was embedded in the nature of trees so that in the future it will be revealed and become evident that they speak a song to one another.

Gefen omeret (The Vine says):

גֶּפֶן אוֹמֶרֶת. כֹּה אָמַר יי כַּאֲשֶׁר יִמָּצֵא הַתִּירוֹשׁ בָּאֶשְׁכּוֹל וְאָמַר אַל תַּשְׁחִיתֵהוּ כִּי בְרָכָה בּוֹ כֵּן אֶעֱשֶׂה לְמַעַן עֲבָדַי לְבִלְתִּי הַשְׁחִית הַכֹּל:

– “Koh amar Ado-nai, ka’asher yimatzei ha-tirosh ba-eshkol ve-amar al tashchitehu ki verachah bo, ken e’eseh lema’an avadai levilti hashchit ha-kol.” (Isaiah 65:8)

(Thus said the L-rd: When fresh wine is found in a cluster, they say, “Do not destroy it, for there is a blessing in it”; so will I do for the sake of My servants, so as not to destroy them all.)

Commentary:

The vine says: Thus said the L-rd: Do not despair because of the Geulah, which has not yet come. Just as there is wine in a ripened grape cluster, so those who have decided to destroy it will be told, “Do not destroy it, for there is wine in it, and in it is blessing.” So too I will act for the sake of the righteous, and through their merits I will not destroy the community of Israel.

The relationship of creation (the grapevine) to Shira:

The grapevine itself is useful for nothing—it cannot, for example, be used as timber—and the sole merit of its existence lies in the fruit it produces. So too HaKadosh Baruch Hu is merciful and saves the community in the merit of the righteous.

Te’enah omeret (The Fig says):

תְּאֵנָה אוֹמֶרֶת. נֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ:

– “Notzer te’enah yochal pirya.” (Proverbs 27:18)

(Whoever guards a fig tree will eat its fruit.)

Rimon omer (The Pomegranate says):

רִמּוֹן אוֹמֵר. כְּפֶלַח הָרִמּוֹן רַקָּתֵךְ מִבַּעַד לְצַמָּתֵךְ:

– “Ke-felach ha-rimon rakatech miba’ad le-tzamatéch.” (Song of Songs 4:3)

(Like a slice of a pomegranate are your temples behind your veil.)

Commentary:

The pomegranate tree says: Just as a pomegranate, despite becoming soiled on the outside when it is separated into sections, is pure within of every imperfection, so too the “empty” people among you, despite appearing empty on the outside, are nevertheless full of mitzvot, like a pomegranate full of seeds. They are “behind Your veil,” as it is said, “bound by Your testimony”—עדתך. Read it as “Your temple”—רקתך. And just as a person’s temple is close to his eyes, so the empty people among your nation resemble Torah scholars who are perfect in Your eyes.

The relationship of creation (the pomegranate) to Shira:

A pomegranate contains exactly 613 seeds, alluding to the Jewish people.

Tamar omer (The Date Palm says):

תָּמָר אוֹמֵר. צַדִּיק כַּתָּמָר יִפְרָח כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה:

– “Tzadik ka-tamar yifrach, ka’erez ba-Levanon yisgeh.” (Tehillim 92:13)

(The righteous will flourish like a date palm; he will grow tall like a cedar in Lebanon.)

Tapuach omer (The Apple says):

תַּפּוּחַ אוֹמֵר. כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר כֵּן דּוֹדִי בֵּין הַבָּנִים בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי וּפִרְיוֹ מָתוֹק לְחִכִּי:

– “Ke-tapuach ba-atzei haya’ar ken dodi bein ha-banim, be-tzilo chimadti ve-yashavti u-firyo matok le-chiki.” (Song of Songs 2:3)

(Like an apple tree among the trees of the forest, so is my beloved among the young men! In his shade I delighted and sat, and his fruit was sweet to my palate.)

Commentary:

The apple says: “As an apple tree among the nonfruit-bearing trees of the forest, so is HaKadosh Baruch Hu unique among all powers; therefore, ‘in the shade of the L-rd I took refuge.’ His abundance and care are pleasant to my cheek.”

The relationship of creation (the apple) to Shira:

The meaning is that in the shade of HaKadosh Baruch Hu, like beneath an apple tree, as explained: “It is said to you that although a person does not enjoy sitting in the shade of an apple tree, because it does not provide as much shade as other trees, nevertheless its fruit is so beautiful in its fragrance, sweetness, and appearance that a person passionately desires to sit in its small shade. Likewise, when suffering comes to a person who serves Hashem and he does not prosper in this world (G-d forbid), if he ‘dwells in the shelter of the Most High and abides in the shadow of the Almighty,’ he will be rewarded by not abandoning his righteousness; and when he receives his reward in the future, its ‘appearance, pleasantness, and sweetness’ will be recognized.”

Additional explanation:

The nature of the apple tree is that it begins to blossom in the month of Nisan and finishes after 50 days, in the month of Sivan. This alludes to the receiving of the Torah: the Jewish people left Egypt in Nisan and received the Torah in Sivan, 50 days later, and only afterward did they “sit in the shade of HaKadosh Baruch Hu.”

Shibolet chitim omeret (The Wheat Stalks say):

שִׁבֹּלֶת חִטִּים אוֹמֶרֶת. שִׁיר הַמַּעֲלוֹת מִמַּעֲמַקִּים קְרָאתִיךָ יי

– “Shir ha-ma’alot, mi-ma’amakim keraticha, Ado-nai.” (Tehillim 130:1)

(A Song of Ascents. From the depths I call to You, O L-rd.)

Shibolet se’orim omeret (The Barley Stalks say):

שִׁבֹּלֶת שְׂעוֹרִים אוֹמֶרֶת. תְּפִלָּה לְעָנִי כִי יַעֲטֹף וְלִפְנֵי יי יִשְׁפֹּךְ שִׂיחוֹ

– “Tefillah le-ani ki ya’atof, ve-lifnei Ado-nai yishpoch sicho.” (Tehillim 102:1)

(A prayer of the afflicted when he is faint and pours out his plea before the L-rd.)

She’ar ha-shibolim omrim (The Other Stalks in the Fields say):

שְׁאַר שִׁבּוֹלִים אוֹמְרִים. לָבְשׁוּ כָרִים הַצֹּאן וַעֲמָקִים יַעַטְפוּ בָר יִתְרוֹעֲעוּ אַף יָשִׁירוּ

– “Lavshu kharim ha-tzon va-amakim ya’atfu var, yitroa’u af yashiru.” (Tehillim 65:14)

(The pastures are clothed with flocks; the valleys are covered with grain—they shout for joy and sing.)

Yeraqot sheba-sadeh omrim (The Field Vegetables say):

יְרָקוֹת שֶׁבַּשָּׂדֶה אוֹמְרִים. תְּלָמֶיהָ רַוֵּה נַחֵת גְּדוּדֶהָ בִּרְבִיבִים תְּמֹגְגֶנָּה צִמְחָהּ תְּבָרֵךְ:

– “Telameha raveh, nachet gedudeha, birvivim temogegenah, tzimchah tevarech.” (Tehillim 65:11)

(You water its furrows abundantly, settling its ridges; You soften it with showers and bless its growth.)

Commentary:

The field vegetables say: “You will satisfy the field’s ridges, bringing joy to people; You will moisten the earth with rain, and thereby bless the plants.”

The relationship of creation (the vegetables) to Shira:

Vegetables grow very quickly, and it is evident that they possess a blessing. When this is seen, the mighty works of the Almighty become clear—He waters the earth and blesses the plants.

Deshaim omrim (The Grasses say):

דְּשָׁאִים אוֹמְרִים. יְהִי כְבוֹד יי לְעוֹלָם יִשְׂמַח יי בְּמַעֲשָׂיו:

– “Yehi kevod Ado-nai le’olam, yismach Ado-nai be-ma’asav.” (Tehillim 104:31)

(May the glory of the L-rd endure forever! May the L-rd rejoice in His works.)

Commentary:

The grasses of the earth say: “The glory of the L-rd will endure forever, and the L-rd will rejoice in His creation.”

The relationship of creation (the grasses) to Shira:

When we see grasses growing, each according to its own kind and without one species mixing with another, despite receiving no explicit commandment to do so, we see in this the glory of the Almighty—for they all observe His commandments.

Part 4

Tarnegol omer (The Rooster says):

תַּרְנְגוֹל אוֹמֵר. בְּשָׁעָה שֶׁבָּא הַקָּדוֹשׁ בָּרוּךְ הוּא אֵצֶל הַצַּדִּיקִים בְּגַן עֵדֶן, זוֹלְפִים כֹּל אִילָנֵי גַּן עֵדֶן בַּשָּׁמַיִם, וּמְרַנְּנִים וּמְשַׁבְּחִים, וְאָז גַּם הוּא מִתְעוֹרֵר וּמְשַׁבֵּחַ:

– “Besha’ah she-ba HaKadosh Baruch Hu etzel ha-tzadikim be-Gan Eden, zolfin kol ilanei Gan Eden besamim u-merannenim u-meshabchim, ve-az gam hu mit’orer u-meshabe’ach” -

(When the L-rd comes to the righteous in the Garden of Eden, all the trees of the Garden of Eden drip fragrances in Heaven, singing and praising; then it too awakens and praises.)

Be-kol rishon omer (The first call says):

בְּקוֹל רִאשׁוֹן אוֹמֵר
שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד׃ מִי זֶה מֶלֶךְ הַכָבוֹד יְהוָה עִזּוּז וְגִבּוֹר יְהוָה גִּבּוֹר מִלְחָמָה:

– “Se’u she’arim rosheichem ve-hinase’u pitchei olam, veyavo Melech ha-kavod: Mi zeh Melech ha-kavod? Ado-nai izuz ve-gibor, Ado-nai gibor milchamah.” (Tehillim 24:7–8)

(Lift up your heads, O gates; raise yourselves up, O everlasting entrances, so that the King of Glory may enter! Who is this King of Glory? — The L-rd, mighty and powerful, the L-rd, mighty in battle.)

Bekol Sheni omer (the second time, he proclaims):

בְּקוֹל שֵׁנִי אוֹמֵר
שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבֹא מֶלֶךְ הַכָּבוֹד ׃ מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד יְהוָה צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה:

– “Se'u she'arim rasheichem, us'u pitchei olam, veyavo Melech ha-Kavod. Mi hu zeh Melech ha-Kavod? Adonai Tzevaot, hu Melech ha-Kavod, selah.” (Tehillim 24:9–10)

(Lift up your heads, O gates; raise yourselves up, O everlasting entrances, so that the King of Glory may enter! Who is He, this King of Glory? The L-rd of Hosts—He is the King of Glory, selah.)

Bekol Shlishi omer (the third time, he proclaims):

בְּקוֹל שְׁלִישִׁי אוֹמֵר
עִמְדוּ צַדִּיקִים וְעִסְקוֹ בַּתּוֹרָה כְּדֵי שֶׁיִּהְיֶה שְׂכַרְכֶם כָּפוּל לָעוֹלָם הַבָּא :

– “Imdu tzaddikim ve'isku ba-Torah kedei sheyihyeh secharchem kaful le-Olam Ha-Ba.”

(The righteous will stand and study Torah, and their reward in the World to Come will be doubled.)

Commentary:

The third time, the rooster proclaims: “Stand firm, righteous ones, and engage in Torah study; through this, your merits in Olam Ha-Ba will be doubled.”

The Creation’s Relation:

At the beginning of the first third of the night, the rooster crows and awakens the sages to study, because this is the time designated for Torah study by the sages (talmidei chachamim).

Bekol Revi'i omer (the fourth time, he proclaims)

בְּקוֹל רְבִיעִי אוֹמֵר
לִישׁוּעָתְךָ קִוִּיתִי יְהוָה:

– “Lishu'at'cha kiviti Adonai.” (Bereishit 48:18)

(I hope for Your salvation, O L-rd.)

Bekol Chamishi omer (the fifth time, he proclaims):

בְּקוֹל חֲמִישִׁי אוֹמֵר
עַד מָתַי עָצֵל תִּשְׁכָּב מָתַי תָּקוּם מִשְּׁנָתֶךָ:

– “Ad matai atzel tishkav, matai takum mishnatecha.” (Mishlei 6:9)

(How long will you lie there, lazy one? When will you arise from your sleep?)

Commentary:

The fifth time, the rooster says: “How long will you, lazy one, lie there? When will you awaken from your sleep?”

The Creation’s Relation to Shirah:

The rooster crows two hours before sunrise, one hour before the time when a person puts on his tallit and tefillin and prepares himself for prayer. This is precisely why the rooster awakens him.

Bekol Shishi omer (the sixth time, he proclaims):

בְּקוֹל שִׂישִׂי אוֹמֵר
אַל תֶּאֱהַב שֵׁנָה פֶּן תִּוָּרֵשׁ פְּקַח עֵינֶיךָ שְׂבַע לָחֶם:

– “Al te'ehav shena, pen tivareish; pekach einecha, seva lachem.”

(Do not love sleep, lest you become impoverished; open your eyes and be satisfied with bread.)

Bekol Shevi'i omer (the seventh time, he proclaims):

בְּקוֹל שְׁבִיעִי אוֹמֵר
עֵת לַעֲשׂוֹת לַיהוָה הֵפֵרוּ תּוֹרָתֶךָ:

– “Et la'asot la-Adonai; heferu Toratecha.” (Tehillim 119:126)

(It is time to act for the L-rd; they have violated Your Torah.)

Commentary:

The sixth time, the rooster proclaims: “Do not love sleeping excessively, because otherwise there will be no time to work and you will become poor. Open your eyes, and then you will be satisfied with bread.”

The Creation’s Relation to Shirah:

The rooster crows one hour before sunrise, at the time when one must go to the Beit Ha-Knesset. The rooster awakens a person to tell him that he must rise now; otherwise, laziness will lead him out of this world.

Tarnegolet omeret (the hen says):

תַּרְנְגֹלֶת אוֹמֶרֶת. נֹתֵן לֶחֶם לְכָל בָּשָׂר כִּי לְעוֹלָם חַסְדּוֹ:

– “Noten lechem lechol basar, ki le-olam chasdo.” (Tehillim 136:25)

(He gives food to all flesh, for His kindness endures forever.)

Commentary:

The hen says: “Praise the L-rd, Who gives food to every creature, because the L-rd’s kindness endures forever.”

The Creation’s Relation (the hen) to Shirah:

When a person sees how a hen finds nourishment anywhere, pecking food from refuse and all kinds of waste, he should learn from this that Ha-Kadosh Baruch Hu provides sustenance for every living thing, supplying each one with food at the proper time and according to its needs.

Yonah omeret (the dove says):

יוֹנָה אוֹמֶרֶת. כְּסוּס עָגוּר כֵּן אֲצַפְצֵף אֶהְגֶּה כַּיּוֹנָה דַּלּוּ עֵינַי לַמָּרוֹם אֲדֹנָי עָשְׁקָה לִּי עָרְבֵנִי:

אוֹמֶרֶת יוֹנָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלַם, יִהְיוּ מְזוֹנוֹתַי מְרוֹרִים כְּזַיִת בְּיָדְךָ, וְאַל יִהְיוּ מְתוּקִים כִּדְבַשׁ, עַל יְדֵי בַּשָּׁר וְדָם:

– “Kesus agur ken atzaftzef, ehegeh kayonah; dalu einai la-marom, Adonai, ashkah li, areveini.” (Yeshayahu 38:14)

– “Omeret yonah lifnei Ha-Kadosh Baruch Hu: Ribono shel olam, yihyu mezonotai merurim kezayit beyadecha, ve'al yihyu metukim kidvash al yedei basar va-dam.” (Tractate Eruvin 18:2)

(I twitter like a swallow and crane; I coo like a dove; my eyes are raised heavenward. O L-rd, I am oppressed; be my surety and save me.)

(It says: Master of the Universe, let my food be bitter like an olive, provided it comes from Your hand; I do not want even sweet honey if it comes from the hand of flesh and blood.)

Nesher omer (the eagle says):

נֶשֶׁר אוֹמֵר. וְאַתָּה יי אֱלֹהִים צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הָקִיצָה לִפְקֹד כָּל הַגּוֹיִם אַל תָּחֹן כָּל בֹּגְדֵי אָוֶן סֶלָה:

– “Ve'atah Adonai Elohim Tzevaot, Elohei Yisrael, hakitzah lifkod kol ha-goyim; al tachon kol bogdei aven, selah.” (Tehillim 59:6)

(You, L-rd, G-d of Hosts, G-d of Israel! Awaken to punish all the nations; show no mercy to any of the treacherous evildoers. Selah.)

Agur omer (the crane says):

עָגוּר אוֹמֵר. הוֹדוּ לַיי בְּכִנּוֹר בְּנֵבֶל עָשׂוֹר זַמְּרוּ לוֹ:

– “Hodu la-Adonai bechinor, benevel asor zamru lo.” (Tehillim 33:2)

(Give thanks to the L-rd with the lyre; sing to Him with a ten-stringed harp.)

Commentary:

The crane says: “Praise Hashem with the lyre; play for Him on a ten-stringed harp.”

The Creation’s Relation (the crane) to Shirah:

The crane’s nature is to sing and twitter throughout the day. This teaches a person to sing joyfully and praise the L-rd every day.

Tzipor omer (the birds say):

צִפּוֹר אוֹמֵר. גַּם צִפּוֹר מָצְאָה בַיִת וּדְרוֹר קֵן לָהּ אֲשֶׁר שָׁתָה אֶפְרֹחֶיהָ אֶת מִזְבְּחוֹתֶיךָ יי צְבָאוֹת מַלְכִּי וֵאלֹהָי:

– “Gam tzipor matzah bayit, udror ken lah, asher shatah efrocheha; et mizbechotecha Adonai Tzevaot, Malki ve-Elohai.” (Tehillim 84:4)

(Even the bird finds a home, and the swallow a nest for herself, where she places her young—near Your altars, L-rd of Hosts, my King and my G-d.)

Commentary:

The birds say: “Just as a bird finds a home and a swallow finds a nest in which to hatch her young, so too do You, O L-rd, dwell at the site of Your altars in the Temple.”
L-rd of Hosts, even in galut (exile), You are my King and my G-d!

The Creation’s Relation (the birds) to Shirah:

It is the nature of birds that once they lay their eggs, they do not return to that place until the chicks return (hatch). This hints to us that Ha-Kadosh Baruch Hu likewise will not return to the Beit Ha-Mikdash until Israel returns from galut (exile).

Senunit omeret (the swallow says):

סְנוּנִית אוֹמֶרֶת. לְמַעַן יְזַמֶּרְךָ כָבוֹד וְלֹא יִדֹּם יי אֱלֹהַי לְעוֹלָם אוֹדֶךָּ:

– “Lema'an yezamercha chavod velo yidom, Adonai Elohai, le-olam odeka.” (Tehillim 30:13)

(So that my soul may sing to You without ceasing; O L-rd my G-d, I will thank You forever.)

Commentary:

The swallow says: “So that my soul may sing to You without interruption, O L-rd my G-d, I will thank You forever.”

The Creation’s Relation (the swallow) to Shirah:

The swallow is a free bird, and by nature it cries out constantly. In this way, it teaches a person never to cease thanking and praising Ha-Kadosh Baruch Hu.

Tasit omeret (the Tasit says):

טַסִּית אוֹמֶרֶת. עֶזְרִי מֵעִם יי עֹשֵׂה שָׁמַיִם וָאָרֶץ:

– “Ezri me'im Adonai, oseh shamayim va'aretz.” (Tehillim 121:2)

(My help comes from the L-rd, Maker of heaven and earth.)

Commentary:

The eagle says: Help comes from the L-rd, Creator of heaven and earth.

The Creation’s Relation to Shirah:

The eagle is a bird hated by all the other birds, which gather together to destroy it; Ha-Kadosh Baruch Hu comes to its aid and saves it from them. From this, a person learns that even if many rise up against him, Hashem, Yitbarach (blessed is He), will save him from their hands.

Tziah omeret (the albatross says):

צִיָּה אוֹמֶרֶת. אוֹר זָרֻעַ לַצַּדִּיק וּלְיִשְׁרֵי לֵב שִׂמְחָה:

– “Or zarua la-tzadik ule-yishrei lev simchah.” (Tehillim 97:11)

(Light is sown for the righteous, and joy for the upright in heart.)

Commentary:

The albatross says: “The reward of the righteous is stored for the future, and joy is prepared for those who love truth.”

The Creation’s Relation (the albatross) to Shirah:

This bird’s means of sustenance is to tear apart doves and chickens; such is its nature. From the time of its creation, it sustains itself by tearing apart animals. This is its everlasting punishment, and this alone will be its sustenance; all creatures will hate it. From this, we learn about the reward of the righteous for fulfilling mitzvot, and all the more so about the punishment of evildoers, whose punishment is everlasting.

Retzifi omeret (the turtledove says):

רְצִפִי אוֹמֵר. נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱלֹהֵיכֶם:

– “Nachamu, nachamu ami, yomar Eloheihem.” (Yeshayahu 40:1)

(Comfort, comfort My people, says your G-d.)

Commentary:

The turtledove says: “Comfort, comfort My people,” says the L-rd to the prophets.

The Creation’s Relation to Shirah:

This species of bird has a song resembling a voice of consolation, and it awakens Israel to the consolation that will come in the future.

Chasidah omeret (the heron says):

חֲסִידָה אוֹמֶרֶת. דַּבְּרוּ עַל לֵב יְרוּשָׁלִַם וְקִרְאוּ אֵלֶיהָ כִּי מָלְאָה צְבָאָהּ כִּי נִרְצָה עֲוֹנָהּ כִּי לָקְחָה מִיַּד יי כִּפְלַיִם בְּכָל חַטֹּאתֶיהָ:

– “Dabru al lev Yerushalayim vekiru eileha ki male'ah tzeva'ah, ki nirtzah avonah, ki lakchah miyad Adonai kiflayim bechol chatoteha.” (Yeshayahu 40:2)

(Speak to the heart of Jerusalem and proclaim to her that her term has been completed, her iniquity forgiven, for she has received from the hand of the L-rd double for all her sins.)

Commentary:

The heron says: “Ha-Kadosh Baruch Hu says to the prophets: ‘Speak to the heart of the community of Israel and prophesy to it that the days of its galut (exile) have been completed and its sin forgiven, since it has already received its due from the hand of the L-rd—the double exile for all its transgressions.’”

The Creation’s Relation (the heron) to Shirah:

It is the nature of the heron to arrive at the exact time of year, neither earlier nor later. This hints at the geulah (redemption), which will come precisely at its appointed time, without delay.

Orev omer (the raven says):

עוֹרֵב אוֹמֵר. מִי יָכִין לָעֹרֵב צֵידוֹ כִּי יְלָדָיו אֶל אֵל יְשַׁוֵּעוּ:

– “Mi yachin la-orev tzeido, ki yeladav el El yeshave'u.” (Iyov 38:41)

(Who prepares food for the raven when its young cry out to G-d?)

Zarz ir omer (the starling says):

זַרְזִיר אוֹמֵר: נוֹדַע בַּגּוֹיִם זַרְעָם וְצֶאֱצָאֵיהֶם בְּתוֹךְ הָעַמִּים כָּל רֹאֵיהֶם יַכִּירוּם כִּי הֵם זֶרַע בֵּרַךְ יי:

– “Noda ba-goyim zaram ve-tze'etza'eihem betoch ha-amim; kol ro'eihem yakirum ki hem zera berach Adonai.”

(Their offspring and descendants will be known among the nations.)

Commentary:

The bird known as the starling says: “The children of Israel will be known among the nations, and the descendants of the children of Israel will be known among the peoples. Everyone who sees them will recognize that they are descendants blessed by the L-rd.”

The Creation’s Relation (the starling) to Shirah:

By nature, the starling follows the raven, and this is its deficiency. In contrast, when the people of Israel are separate from the nations in every respect, it becomes evident that they are a seed blessed by the L-rd.

Avaz sheba-bayit omeret (the domestic goose says):

אֲוַז שֶׁבַּבַּיִת אוֹמֶרֶת. הוֹדוּ לַיי קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילוֹתָיו: שִׁירוּ לוֹ זַמְּרוּ לוֹ שִׂיחוּ בְּכָל נִפְלְאוֹתָיו:

– “Hodu la-Adonai kir'u vishmo, hodi'u va-amim alilotav. Shiru lo, zamru lo, sichu bechol nifla'otav.” (Tehillim 105:1)

(Give thanks to the L-rd! Call upon His Name. Make His deeds known among the nations. Sing to Him, chant praises to Him, speak of all His wonders.)

Avaz ha-bar ha-meshotetet ba-midbar kesheroah et Yisrael osim ba-Torah omeret (the wild goose wandering in the wilderness says):

אֲוַז הַבָּר הַמְּשׁוֹטֶטֶת בַּמִּדְבָּר כְּשֶׁרוֹאֵה אֶת יִשְׂרָאֵל עוֹסְקִים בַּתּוֹרָה אוֹמֶרֶת. קוֹל קוֹרֵא בַּמִּדְבָּר, פָּנוּ דֶּרֶךְ יי, יַשְׁרוּ בַּעֲרָבָה מְסִלָּה לֶאֱלֹהֵינוּ, וְעַל מְצִיאוּת מְזוֹנוֹתֶיהָ בַּמִּדְבָּר אוֹמֶרֶת. אָרוּר הַגֶּבֶר אַשֶּׁר יִבְטַח בָּאָדָם, בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בְּיי וְהָיָה יי מִבְטָחוֹ:

– “Kol korei ba-midbar: Panu derech Adonai, yashru ba-aravah mesilah le-Eloheinu.” (Yeshayahu 40:3)

And when it finds sustenance, it says:

– “Arur ha-gever asher yivtach ba-adam, baruch ha-gever asher yivtach ba-Adonai, vehayah Adonai mivtacho.” (Yirmiyahu 17:5–7)

(When it sees Israel engaged in Torah, it says: Clear a path in the wilderness for the L-rd! Make a straight highway in the desert for our G-d.)

(Thus says the L-rd: Cursed is the person who relies on another human being; blessed is the person who relies only on the L-rd, with the L-rd alone as his support.)

Commentary:

Make a straight path among the thorns, a highway leading to our G-d.

The Creation’s Relation to Shirah:

The wild goose “sings (quacks)” in the wilderness—that is, in a place where it cannot be heard. This hints to Israel that when they engage in Torah study, they will merit hearing the voice of Mashiach, who will lead the exiles (scattered throughout the world) through the wilderness.
“And when it finds sustenance in the wilderness, it says…”

The Creation’s (the wild goose’s) Relation to Shirah:

A domestic goose’s sustenance depends on its owner, and if the owner does not feed it, it will die of hunger, because the goose has no way to ask for food. But the wild goose, which no one feeds, is given sustenance by HaKadosh Baruch Hu, who provides it with everything, and it does not perish.

Through this, the goose teaches a person that accursed is one who relies on man, while blessed is one who relies on G-d.
Note: here (in the commentary), the word “accursed” is written in Hebrew as “arur - ארור”, which can be translated as “illuminated”, from the word “light”—“or” – אור. This means that the curse consists of all a person’s shortcomings being “illuminated” before the Creator at that moment, which can lead to immediate punishment (this explanation is approximate).

Perogiyot Omrim (The Ducklings Say)

פְרוֹגִיוֹת אוֹמְרִים. בִּטְחוּ בַיי עֲדֵי עַד כִּי בְּיָהּ יי צוּר עוֹלָמִים:

– “Bit’chu vaAdo-nai adei ad, ki beYah Ado-nai tzur olamim.” (Isaiah 26:4)

(Trust in the L-rd forever and ever, for G-d the L-rd is the Rock of worlds.)

Rachamah Omeret (The Vulture Says):

רַחֲמָהּ אוֹמֶרֶת. אֶשְׁרְקָה לָהֶם וַאֲקַבְּצֵם כִּי פְדִיתִים וְרָבוּ כְּמוֹ רָבוּ:

– “Eshrekah lahem va’akabtzeim, ki feditim, verabu kemo rabu.” (Zechariah 10:8)

(I will whistle for them and gather them, for I will redeem them, and they will increase as they increased.)

Commentary:

This bird says: The L-rd promises: “I will call (literally, whistle with My voice) the sons of the exile and gather them when the time comes for their redemption from exile, and the nation will increase with sons and daughters, just as they increased in Egypt (Mitzrayim).”

The Creation’s Relation to Shirah:

Chirping (whistling) birds have a nature that causes them to whistle. Whistling is commonly used to gather people, and this hints at the gathering of the nation that will take place in the future through Mashiach.

Tziporet Keramim Omeret (The Vineyard Grasshopper Says):

צִפֹּרֶת כְּרָמִים אוֹמֶרֶת. אֶשָּׂא עֵינַי אֵל הֶהָרִים מֵאַיִן יָבֹא עֶזְרִי:

– “Essa einai el heharim, me’ayin yavo ezri.” (Tehillim 121:1)

(I lift my eyes to the mountains: from where will my help come?)

Commentary:

The species of grasshopper called the “akrid” says: “I will lift my eyes to the mountains, to see from where my help will come.”

The Creation’s (the grasshopper’s) Relation to Shirah:

This species of grasshopper is beneficial for healing, and everyone pursues it in order to catch it, while HaKadosh Baruch Hu delivers it from their hands. From this, a person learns to rely on the L-rd.

Chasil Omer (The Locust Says):

חָסִיל אוֹמֵר. יי אֱלֹהַי אַתָּה אֲרוֹמִמְךָ אוֹדֶה שִׁמְךָ כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן:

– “Ado-nai Elohai, atah aromimcha, odeh shimcha, ki asita peleh, etzot merachok emunah omen.” (Isaiah 25:1)

(O L-rd, You are my G-d; I will exalt You and praise Your Name, for You have performed wonders; ancient designs are faithful and true.)

Shemamit Omeret (The Lizard Says):

שְׂמָמִית אוֹמֶרֶת. הַלְלוּהוּ בְצִלְצְלֵי שָׁמַע הַלְלוּהוּ בְּצִלְצְלֵי תְרוּעָה:

– “Halleluhu betziltz’lei shama, halleluhu betziltz’lei teru’ah.” (Tehillim 150:5)

(Praise Him with resounding cymbals; praise Him with the sound of the shofar.)

Commentary:

The large lizard (monitor lizard) says: “Praise Him with musical cymbals that produce sound from afar; praise Him with trumpets that produce a trumpet blast.”

The Creation’s Relation to Shirah:

The monitor lizard is a reptile, and by nature it is constantly crying out. This hints to a person that he should always praise HaKadosh Baruch Hu in song, in prayers of praise, and in thanksgiving.

Zevuv Omer (The Fly Says):

זְבוּב אוֹמֵר. בְּשָׁעָה שֶׁאֵין יִשְׂרָאֵל עוֹסְקִים בַּתּוֹרָה, קוֹל אֹמֵר קְרָא וְאָמַר מָה אֶקְרָא כָּל הַבָּשָׂר חָצִיר וְכָל חַסְדּוֹ כְּצִיץ הַשָּׂדֶה: יָבֵשׁ חָצִיר נָבֵל צִיץ כִּי רוּחַ יי נָשְׁבָה בּוֹ אָכֵן חָצִיר הָעָם: יָבֵשׁ חָצִיר נָבֵל צִיץ וּדְבַר אֱלֹהֵינוּ יָקוּם לְעוֹלָם:

בּוֹרֵא נִיב שְׂפָתָיִם שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר יי וּרְפָאתִיו:

– “Besha’ah she’ein Yisrael osim baTorah. Kol omer kera ve’amar mah ekra: kol habasar chatzir vekhol chasdo ketzitz hasadeh; yavesh chatzir, navel tzitz, u’devar Eloheinu yakum le’olam.” (Isaiah 40:6, 7, 8)

– “Borei niv sefatayim, shalom shalom larachok velakarov, amar A-do-nai u’refativ.”

(When Israel does not engage in Torah study, a voice says: Cry out! And I said, What shall I cry? All flesh is grass, and all its kindness is like a flower of the field; grass dries up, the flower withers, but the word of the L-rd, our G-d, endures forever.)

(The One who creates the utterance of the lips: peace, peace to the distant and to the near, says the L-rd, and I will heal him.)

Taninim Omrim (The Great Sea Creatures Say):

תַּנִּינִים אוֹמְרִים. הַלְלוּ אֶת יי מִן הָאָרֶץ תַּנִּינִים וְכָל תְּהֹמוֹת:

– “Hallelu et Ado-nai min ha’aretz, taninim vekhol tehomot.” (Tehillim 148:7)

(Praise the L-rd from the earth, sea monsters and all the creatures of the depths.)

Commentary:

The large marine mammals say: “Praise the L-rd, creatures of the earth, great fish, and all who are in the depths of the sea.”

The Creation’s (the taninim’s) Relation to Shirah:

The marine mammals are nicknamed “sea deer” (sea dogs) because they are very large, “intelligent,” and sensitive. Their remarkable and unusual forms and sizes inspire praise of HaKadosh Baruch Hu, who created them.

Leviathan Omrim (The Leviathan Says):

לִוְיָתַן אוֹמֵר. הוֹדוּ לַיי כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ:

– “Hodu la-Ado-nai ki tov, ki le’olam chasdo.” (Tehillim 136:1)

(Give thanks to the L-rd, for He is good, for His kindness is everlasting.)

Dagim Omrim (The Fish Say):

דָּגִים אוֹמְרִים. קוֹל יי עַל הַמָּיִם אֵל הַכָּבוֹד הִרְעִים יי עַל מַיִם רַבִּים:

– “Kol Ado-nai al hamayim, El hakavod hirim, Ado-nai al mayim rabim.” (Tehillim 29:3)

(The voice of the L-rd is over the waters; the G-d of glory thunders, the L-rd, over mighty waters.)

Commentary:

“The voice of the L-rd is mightier than the roar of the sea’s waves; the L-rd raises His voice.”

The Creation’s Relation to Shirah:

Fish, like human beings, position themselves face to face, and the Shechinah is present and speaks between them. This is evident from their natural behavior, and this is their song (Shirah).

Tzefardea Omeret (The Frog Says):

צְפַרְדֵּעַ אוֹמֶרֶת. בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלַם וָעֶד:

– “Baruch Shem Kevod Malchuto le’olam va’ed.”

(Blessed is the Name of His glorious kingdom forever and ever.)

Part 5

Beheimah Dakah Tehorah Omeret (Small Clean Animals Say):

בְּהֵמָה דַּקָּה טְהוֹרָה אוֹמֶרֶת. מִי כָמֹכָה בָּאֵלִם יי מִי כָמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא:

– “Mi chamocha ba’eilim, Ado-nai, mi kamocha nedar bakodesh, nora tehilot oseh feleh.” (Shemot 15:11)

(Who among the mighty is like You, O L-rd? Who is like You, mighty and holy, awesome in praise, performing wonders?)

Commentary:

The small clean animals say: “Who is like You among the mighty, O L-rd, and who is like You in greatness and might in Your abode of Glory? Those who praise You tremble before You, Creator of wonders!”

The Creation’s Relation to Shirah:

Sheep and goats are pursued more than any other animals, and HaKadosh Baruch Hu saves them from their pursuers. This hints to Israel that they will be saved from the nations that pursue them, and in this the “awesome” deeds of the Almighty are revealed.

Beheimah Gasah Tehorah Omeret (Large Clean Animals Say):

בְּהֵמָה גַּסָּה טְהוֹרָה אוֹמֶרֶת. הַרְנִינוּ לֵאלֹהִים עוּזֵּנוּ הָרִיעוּ לֵאלֹהֵי יַעֲקֹב:

– “Harninu le-Elohim uzenu, hariu le-Elohei Yaakov.” (Tehillim 81:2)

(Sing joyfully to G-d our strength; raise a joyous cry to the G-d of Jacob.)

Commentary:

The large clean animals say: “Sing to the Almighty, for He is our strength; sound the shofar before the Almighty of Jacob.”

The Creation’s Relation to Shirah:

These are the cows that sang with their mooing in the days of King Saul, when they carried the Aron HaKodesh (the Ark of the Covenant), and their mooing today hints at that song of theirs.

Note: The Ark of the Covenant, which contained the Tablets received by Moshe on Mount Sinai, fell into enemy hands for a time. However, the enemies did not enjoy this spoils of war for long. An epidemic began in the city where the Ark was located. The Philistines decided to “get rid of it.” They placed the Ark on a wagon, harnessed cows to it, and sent it wherever the cows themselves would go. (I Samuel, chapters 5–6)

Beheimah Dakah Teme’ah Omeret (Small Unclean Animals Say):

בְּהֵמָה דַּקָּה טְמֵאָה אוֹמֶרֶת. הֵיטִיבָה יְיָ לַטּוֹבִים וְלִישָׁרִים בְּלִבּוֹתָם:

– “Heitivah Ado-nai latovim, velisharim belibotam.” (Tehillim 125:4)

(Do good, O L-rd, to the good and to the upright in heart.)

Commentary:

The small unclean animals say: “Do good, O L-rd, to the righteous according to their deeds and to those who are upright in heart.”

The Creation’s Relation to Shirah:

This refers to the shafan (daman, or hyrax) and the hare. HaKadosh Baruch Hu created rocks for them as shelter from predatory birds. Whoever sees this will understand that if HaKadosh Baruch Hu created something to save an unclean animal, how much more so will He do good for good (righteous) people.

Beheimah Gasah Teme’ah Omeret (Large Unclean Animals Say):

בְּהֵמָה גַּסָּה טְמֵאָה אוֹמֶרֶת. יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ:

– “Yegia kapekha ki tokhel, ashrekha vetov lakh.” (Tehillim 128:2)

(When you eat the fruits of your labor, you are happy, and it is good for you.)

Commentary:

The large unclean animals say: “When you eat the fruits of your labor, you will be happy in this world, and it will be good for you in the World to Come.”

The Creation’s Relation to Shirah:

A cow’s primary work is pulling, and its owners feed it (provide its parnasah) when it works for them. What we can learn from this is that whoever strives and exerts effort receives parnasah (earnings, sustenance, and reward).

Gamal Omer (The Camel Says):

גַּמַּל אוֹמֵר. יי מִמָּרוֹם יִשְׁאָג וּמִמְּעוֹן קָדְשׁוֹ יִתֵּן קוֹלוֹ שָׁאֹג יִשְׁאַג עַל נָוֵהוּ:

– “Ado-nai mimarom yish’ag, umimme’on kodsho yiten kolo; sha’og yish’ag el navehu.” (Jeremiah 25:30)

(The L-rd will roar from on high and raise His voice from His holy abode; He will roar terribly over His dwelling place.)

Commentary:

The camel says: “The L-rd will roar from Heaven (literally, ‘cry out’) and raise His voice from His place of Glory; He will cry out about bringing sacrifices in His House (the Temple).”

The Creation’s Relation to Shirah:

Before it is about to strike (kick), the camel cries out, thereby giving the other animal an opportunity to escape. Likewise, HaKadosh Baruch Hu announces the beginning of the offering of sacrifices in the Temple so that people will have time to do teshuvah.

Sus Omer (The Horse Says):

סוּס אוֹמֵר. הִנֵּה כְעֵינֵי עֲבָדִים אֶל יַד אֲדוֹנֵיהֶם כְּעֵינֵי שִׁפְחָה אֶל יַד גְּבִרְתָּהּ כֵּן עֵינֵינוּ אֶל יי אֱלֹהֵינוּ עַד שֶׁיְּחָנֵּנוּ:

– “Hinei kheinei avadim el yad adoneihem, kheinei shifchah el yad gevirtah; ken eineinu el Ado-nai Eloheinu ad sheyechonneinu.” (Tehillim 123:2)

(As the eyes of servants look to the hand of their masters, as the eyes of a maidservant look to the hand of her mistress, so do our eyes look to the L-rd our G-d until He is gracious to us.)

Commentary:

The horse says: “As the eyes of servants look expectantly toward their masters’ treatment of them, and as the eyes of a maidservant look expectantly toward her mistress’s treatment of her, so are our eyes directed toward our G-d until He takes pity on us.”

The Creation’s Relation to Shirah:

A horse eats a great deal, and ordinarily its owner feeds it well and abundantly. But if he does not feed it, it will have nothing. Likewise, a person should be before the L-rd like a servant before his master, and then he will receive from Him everything necessary for life.

Pered Omer (The Mule Says):

פֶּרֶד אוֹמֵר. יוֹדוּךָ יְיָ כָּל מַלְכֵי אָרֶץ כִּי שָׁמְעוּ אִמְרֵי פִיךָ:

– “Yodukha Ado-nai kol malchei aretz, ki shame’u imrei fikha.” (Tehillim 138:4)

(All the kings of the earth will praise You, O L-rd, when they hear the words of Your mouth.)

Commentary:

The mule says: “All the kings of the world will praise You, L-rd, when they hear the utterances (the Ten Utterances) from Your mouth.

The Creation’s Relation to Shirah:

The mule was created through a transgression (by crossbreeding a horse and a donkey, which the Torah prohibits), and it causes harm to people. Therefore, everyone thanks G-d that His commandments are truth, while transgressing (the prohibitions) brings only harm to the one who commits the transgression.

Hamor omer (The donkey says):

חֲמוֹר אוֹמֵר. לְךָ יְיָ הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ יְיָ הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ:

– “Lecha Adonai ha-gedulah veha-gevurah, veha-tiferet, veha-netzach, veha-hod, ki chol ba-shamayim uva'aretz lecha, Adonai ha-mamlachah veha-mitnaseh lechol lerosh.” (I Divrei Hayamim 29:11)

(Yours, O L-rd, are greatness and might, splendor and triumph and glory, for all in heaven and on earth is Yours; Yours, O L-rd, is the kingship, and You are exalted above all rulers.)

Commentary:

The donkey says: “From You, O L-rd, come all greatness and might, superiority, victory, and splendor, because everything in Heaven and on earth belongs to You. You rule over kings, and You are exalted above everything that was created in the beginning.”

The Creation’s relation to Shira:

The donkey symbolizes a worker who accepts the yoke of his master and works faithfully for him. In this way, he awakens a person to willingly take upon himself the “ol malchut shamayim”—the yoke of the Kingdom of Heaven (the burden of observing the mitzvot).

Shor omer (The ox says):

שׁוֹר אוֹמֵר. אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַיי וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַּיְיָ כִּי גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם:

– “Az yashir Moshe uvnei Yisrael et ha-shirah hazot la-Adonai, vayomru lemor: Ashirah la-Adonai ki ga’oh ga’ah, sus verochvo ramah vayam.” (Shemot 15:1)

(Then Moses and the Children of Israel sang this song to the L-rd, saying: I will sing to the L-rd, for He has triumphed gloriously; horse and rider He cast into the sea.)

Commentary:

The ox says: “When Moses and the entire people of Israel witnessed the miracle (nes), they sang this song (shirah ha-zot) before G-d and said to one another simultaneously: ‘Let us praise and thank the L-rd, for He cast the horse and its rider into the sea and drowned them.’”

The Creation’s relation to Shira:

The ox is the king of domestic animals and takes pride in being above them. A person takes pride in being above the ox, while Ha-Kadosh Baruch Hu is exalted above man; therefore, a person must praise Ha-Kadosh Baruch Hu, who is exalted above everything!

Chayot ha-sadeh omrim (The wild animals say):

חַיּוֹת הַשָּׂדֶה אוֹמְרִים. בָּרוּךְ הַטּוֹב וְהַמֵּטִיב:

– “Baruch ha-tov veha-metiv.”

(Blessed is He who is good and does good.)

Commentary:

The wild animals say: “Blessed is the L-rd, for He is good and will always do good!”

The Creation’s relation to Shira:

Wild animals cause damage, and people constantly pursue them in order to destroy them. Yet through Divine Providence (Hashgachah of Ha-Shem), they live on and do not disappear from nature. This is what they say: “Blessed is He who is good and does good.”

Tzvi omer (The deer says):

צְבִי אוֹמֵר. וַאֲנִי אָשִׁיר עֻזֶּךָ וַאֲרַנֵּן לַבֹּקֶר חַסְדֶּךָ כִּי הָיִיתָ מִשְׂגָּב לִי וּמָנוֹס בְּיוֹם צַר לִי:

– “Va’ani ashir uzzecha, va’arannen la-boker chasdecha, ki hayita misgav li u’manos be-yom tzar li.” (Tehillim 59:17)

(But I will sing of Your strength and praise Your kindness in the morning, for You have been my stronghold and refuge on the day of my distress.)

Commentary:

The deer says: “When I am saved, I will sing of Your greatness; every morning I will sing of Your kindness, because You were my support and my place of refuge in a time of distress.”

The Creation’s relation to Shira:

People pursue the deer in order to eat its exquisite meat and use its hide. To protect it, Ha-Kadosh Baruch Hu created nature so that when the deer sleeps, one of its eyes remains open, enabling it to notice danger and flee. G-d also gave it the ability to run faster than other animals and thereby escape. For this, the deer sings and praises Ha-Kadosh Baruch Hu.

Pil omer (The elephant says):

פִּיל אוֹמֵר. מַה גָּדְלוּ מַעֲשֶׂיךָ יְיָ מְאֹד עָמְקוּ מַחְשְׁבֹתֶיךָ:

– “Mah gadelu ma’asecha Adonai, me’od amku machshevotecha.” (Tehillim 92:6).

(How great are Your works, O L-rd; how very profound are Your designs.)

Commentary:

The elephant says: “How awesome are Your deeds, O L-rd; the ways of Your governance are utterly hidden and unfathomable.”

The Creation’s relation to Shira:

The elephant is the largest of all animals, and anyone who sees it praises and glorifies Ha-Kadosh Baruch Hu, who created such a creature.

Aryeh omer (The lion says):

אַרְיֵה אוֹמֵר יְיָ כַּגִּבּוֹר יֵצֵא כְּאִישׁ מִלְחָמוֹת יָעִיר קִנְאָה יָרִיעַ אַף יַצְרִיחַ עַל אֹיְבָיו יִתְגַּבָּר:

– “Adonai ka-gibbor yetze, ke-ish milchamot ya’ir kinah, yaria af yatzriach, al oyvav yitgabar.” (Yeshayahu 42:13)

(The L-rd goes forth like a warrior, like a man of war He rouses His fury; He shouts, He sounds the battle cry, He charges upon His foes.)

Commentary:

The lion says: “The L-rd went forth like a mighty warrior to save Israel. Like one accustomed to wage war, He will awaken the people’s zeal. He will sound the trumpet and cry out in a mighty voice, thereby overcoming the enemy.”

The Creation’s relation to Shira:

The lion is the king of beasts. It roars and tears its prey apart, and there is no rescuer from it. This alludes to Ha-Kadosh Baruch Hu.

Dov omer (The bear says):

דֹּב אוֹמֵר יִשְׂאוּ מִדְבָּר וְעָרָיו חֲצֵרִים תֵּשֵׁב קֵדָר יָרֹנּוּ ישְׁבֵי סֶלַע מֵרֹאשׁ הָרִים יִצְוָחוּ:

ישימו ליי כבוד ותהלתו באיים יגידו

– “Yisu midbar ve-arav chatzerim, teshev Kedar; yaronu yoshvei sela, merosh harim yitzvachu, yasimu la-Adonai kavod utehilato ba’iyim yagidu.” (Yeshayahu 11:12)

(Let the wilderness and its towns raise their voices, the settlements where Kedar dwells; let the inhabitants of Sela exult, let them shout from the mountaintops. Let them give glory to the L-rd and proclaim His praise in the islands.)

Commentary:

The bear says: “Raise your voices in song, inhabitants of the desert cities and those who live in the tents of the wilderness. Those sheltering in the rocks will sing, and from the mountaintops a mighty voice of joy and praise will be heard.”

The Creation’s relation to Shira:

The bear’s nature is to roar constantly because it is always hungry by nature. Its voice resembles the voice of song (shira), and since it dwells in the wilderness (meaning an uninhabited region), it is as though the wilderness itself is “singing.” This hints that in the future the wilderness will be inhabited.

Ze'ev omer (The wolf says):

זְאֵב אוֹמֵר. עַל כָּל דְּבַר פֶּשַׁע עַל שׁוֹר עַל חֲמוֹר עַל שֶׂה עַל שַׂלְמָה עַל כָּל אֲבֵדָה אֲשֶׁר יֹאמַר כִּי הוּא זֶה עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם אֲשֶׁר יַרְשִׁיעֻן אֱלֹהִים יְשַׁלֵּם שְׁנַיִם לְרֵעֵהוּ:

– “Al kol devar pesha, al shor, al chamor, al seh, al salmah, al kol aveidah asher yomar ki hu zeh, ad ha-Elohim yavo devar sheneihem; asher yarshi’un Elohim yeshalem shenayim le-re’ehu.” (Shemot 22:8)

(In every case of wrongdoing involving an ox, a donkey, a sheep, a garment, or any lost item, when one says, “This is it,” the matter of both parties shall come before G-d; whoever the judges find guilty shall pay double to his fellow.)

Commentary:

The wolf says: “Concerning any stolen object that was entrusted for safekeeping and appropriated by its custodian—whether an ox, donkey, sheep, garment, or any lost item—when a witness declares, ‘This is the one who swore that he had not appropriated another’s property, yet is the thief, and the item is in his possession,’ these facts are brought before the court and before the one to whom the item was entrusted. If the judges obligate him based on their examination, he shall pay his fellow double the amount.”

The Creation’s relation to Shira:

The wolf tears people apart and eats them as punishment for having taken pleasure in sins punishable by “sekilah”—stoning. Their punishment is to die by being torn apart, and the wolf takes pleasure in devouring them. This is its song: one who commits sins is punished twice over, just as a thief is punished by having to repay double the value of what he stole.

Shual omer (The fox says):

שׁוּעַל אוֹמֵר. הוֹי בֹּנֶה בֵיתוֹ בְּלֹא צֶדֶק וַעֲלִיּוֹתָיו בְּלֹא מִשְׁפָּט בְּרֵעֵהוּ יַעֲבֹד חִנָּם וּפֹעֲלוֹ לֹא יִתֶּן לוֹ:

– “Oy boneh veito belo tzedek va-aliyotav belo mishpat, be-re’ehu ya’avod chinam ufo’alo lo yiten lo.” (Yirmiyahu 22:13)

(Woe to him who builds his house through injustice and his upper chambers through wrongdoing, making his fellow work without pay and refusing to give him his wages.)

Commentary:

The fox says: “Woe to him who builds his house through crooked ways and builds its upper stories without justice. He makes his fellow work for nothing and does not pay him for his labor.”

The Creation’s relation to Shira:

The nature of the fox is to deceive its surroundings and exploit them for its own needs and welfare, but in the end it will be humiliated and disgraced as thoroughly as possible. This is the mussar (moral lesson) and admonition we learn from its song.

Zarzīr omer (The hunting dog says):

זַרְזִיר אוֹמֵר. רַנְּנוּ צַדִּיקִים בַּיְיָ לַיְשָׁרִים נָאוָה תְהִלָּה:

– “Rannenu tzaddikim ba-Adonai, la-yesharim navah tehillah.” (Tehillim 33:1)

(Sing joyfully, you righteous, to the L-rd; praise is fitting for the upright.)

Commentary:

The hunting dog says: “Sing to the L-rd, you righteous! He should be praised with an upright heart!”

The Creation’s relation to Shira:

Although the hunting dog is trained to hunt, it can hunt only what has been decreed for it from Above. Whoever understands this will learn that a righteous person must rely on the fact that no misfortune will befall him.

Chatul omer (The cat says):

חָתוּל אוֹמֵר. אֶרְדּוֹף אוֹיְבַי וְאַשִּׂיגֵם וְלֹא־אָשׁוּב עַד־כַּלּוֹתָם׃

– “Erdoф oyvai va-asigem, velo ashuv ad kalotam.” (Tehillim 18:38)

(I pursue my enemies and overtake them; I do not turn back until they are destroyed.)

Commentary:

The cat says: “I will pursue my enemies and seize them, and I will continue pursuing them until they are disgraced.”

The Creation’s relation to Shira:

The cat’s nature is to pursue its enemies and not rest until it has caught them. This is what we can learn from it—not to rest in our pursuit of good deeds and mitzvot.

Part 6

Sheratzim omrim (The creeping creatures say):

שְׁרָצִים אוֹמְרִים. יִשְׂמַח יִשְׂרָאֵל בְּעֹשָׂיו בְּנֵי צִיּוֹן יָגִילוּ בְמַלְכָּם:

– “Yismach Yisrael be-Osav, benei Tziyon yagilu ve-Malkam.” (Tehillim 149:2)

(Let Israel rejoice in its Maker; let the children of Zion exult in their King.)

Commentary:

The creeping creatures say:
Let Israel rejoice in the Creator who made and exalted them, and let those who praise Him in Jerusalem rejoice in the L-rd—their King, who dwells among them.

The Creation’s relation to Shira:

Creeping creatures were not created because they are needed, but merely to teach that even sinners have a right to exist, just as these creatures do.

Elim sheba-sheratzim omrim (The reptiles say):

אֵלִים שֶׁבַּשְּׁרָצִים אוֹמְרִים. אֶשְׁתְּךָ כְּגֶפֶן פֹּרִיָּה בְּיַרְכְּתֵי בֵיתֶךָ בָּנֶיךָ כִּשְׁתִלֵי זֵיתִים סָבִיב לְשֻׁלְחָנֶךָ:

– “Eshetcha ke-gefen poriyah be-yarketei veitecha, banecha ki-shtilei zeitim saviv le-shulchanecha.” (Tehillim 128:3)

(Your wife shall be like a fruitful vine within your home; your sons, like olive saplings around your table.)

Commentary:

The reptiles say: “The strongest of the reptiles say: ‘Your wife shall be like a grapevine bearing fruit in the shade of your home. Your sons will be good and renowned, like olive saplings, and will always sit around your table.’”

The Creation’s relation to Shira:

These are the largest of the reptiles, and they reproduce six offspring at a time; how much more so does Israel merit such multiplication.
Note: During the Egyptian exile, Jewish women gave birth to six children at a time. Thus, despite oppression and persecution, the Jewish people multiplied very rapidly: seventy souls entered Egypt, and 210 years later 600,000 people left—men aged twenty and older alone, not counting their wives, children, and elderly. Even in our time, this is not particularly rare.

Nachash omer (The snake says):

נָחָשׁ אוֹמֵר. סוֹמֵךְ יְיָ לְכָל הַנֹּפְלִים וְזוֹקֵף לְכָל הַכְּפוּפִים:

– “Somech Adonai lechol ha-noflim, ve-zokef lechol ha-kefufim.” (Tehillim 145:14)

(The L-rd supports all who fall and makes all who are bent stand upright.)

Commentary:

The snake says: “The L-rd supports all who are unsteady and raises those whose stature has been ‘bent’ (lowered).”

The Creation’s relation to Shira:

The snake was cursed by being deprived of its legs, yet it is shown kindness everywhere in that its sustenance is found everywhere (literally, it is “invited” to it); this is its song.

Note: There is a commentary that the snake’s curse consists precisely in the fact that, feeding on carrion, it finds sustenance everywhere and therefore has no need for a connection with the Creator—it is completely cut off from Him. Furthermore, because it committed its sin through speech, persuading Eve to violate G-d’s word, it was deprived of the sense of taste (there are no taste receptors on its tongue), and all its food is completely tasteless. So too, a slanderer who blackens everything around him with his evil tongue gradually begins, without realizing it, to see the entire world in the same dark colors with which he has painted it, and consequently loses the taste of life.

Akrav omer (The scorpion says):

עַקְרַב אוֹמֵר. טוֹב יְיָ לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו:

– “Tov Adonai la-kol, ve-rachamav al kol ma’asav.” (Tehillim 145:9)

(The L-rd is good to all; His compassion is upon all His works.)

Commentary:

The scorpion says: “The L-rd is good to all; His compassion is upon all His works.”

The Creation’s relation to Shira:

The scorpion is a dangerous pest, and everyone who sees one hastens to kill it. To ensure that this species would not disappear from the world, Ha-Kadosh Baruch Hu made it part of the scorpion’s nature to reproduce seven offspring at a time. This is its song.

Shabelul omer (The snail says):

שַׁבְּלוּל אוֹמֵר. כְּמוֹ שַׁבְּלוּל תֶּמֶס יַהֲלֹךְ נֵפֶל אֵשֶׁת בַּל חָזוּ שָׁמֶשׁ:

– “Kemo shabelul temas yahaloch, nefel eshet bal chazu shamesh.” (Tehillim 58:9)

(Let them melt away like a snail; like a woman’s stillbirth, let them not see the sun.)

Commentary:

The snail says: “May the wicked be like a snail (caterpillar), dried up and vanishing beneath the sun, and like a woman’s stillbirth that did not merit seeing the light of the sun.”

The Creation’s relation to Shira:

The snail dries up when the sun shines upon it, and likewise the wicked will not merit seeing the light of Redemption.

Note: The Sages say that at the end of days, the light hidden until then will be revealed. The righteous will be healed by its rays, while the wicked will perish (be consumed) by those same rays.

Nemalah omeret (The ant says):

נְמָלָה אוֹמֶרֶת. לֵךְ אֶל נְמָלָה עָצֵל רְאֵה דְרָכֶיהָ וַחֲכָם:

– “Lech el nemalah atzel, re’eh deracheha va-chacham.” (Mishlei 6:6)

(Go to the ant, you sluggard; observe its ways and become wise.)

Commentary:

The ant says: “Go to the ant, you lazy one, observe its ways, and learn wisdom from it.”

The Creation’s relation to Shira:

The ant has three little houses, one above another, and it carries its food into the middle one of the three, where neither rain nor cold can enter. An ant’s entire life lasts six months, and it struggles to obtain food wherever it can, constantly bringing into its home everything it finds, thinking that perhaps Ha-Kadosh Baruch Hu will yet lengthen its life.
Anyone who sees the ant will learn from it that a person, too, must constantly perform mitzvot, increasing his observance in this world so that he will have his own “fund” in the World to Come.

Akhbar omer (The Mouse says):

עַכְבָּר אוֹמֵר. וְאַתָּה צַדִּיק עַל כׇּל־הַבָּא עָלַי כִּי־אֱמֶת עָשִׂיתָ וַאֲנִי הִרְשָֽׁעְתִּי׃

– “VeAttah Tzaddik al kol haba alai, ki emet asita vaAni hirsha’ti.”

(And You are righteous in all that has befallen me, for You have acted truthfully, while I have sinned.)

Commentary:

The mouse says: “You, G-d, are just in all the troubles and misfortunes that have come upon me, because You judged me fairly, while I committed transgressions.”

The Creation’s relationship to the Shirah:

The mouse is often pursued because of its sins (because it eats even things that bring it no pleasure). Therefore, He is justified in His judgment.

Chuldah omeret (The Rat says):

חֻלְדָּה אוֹמֶרֶת. כֹּל הַנְּשָׁמָה תְּהַלֵּל יָהּ הַלְלוּיָהּ.

– “Kol haneshamah tehallel Yah, halleluYah.” (Tehillim 150:6)

(Let every soul praise the Creator! Hallelujah!)

Commentary:

The rat says: “Everyone who has a soul praises the Creator: ‘Praise the L-rd.’”

The Creation’s relationship to the Shirah:

Whether a person is great or small, the rat fears the soul within him, but it does not fear the dead. From this we can learn why “every soul praises the Creator.”

Klavim omrim (The Dogs say):

כְּלָבִים אוֹמְרִים. בֹּאוּ נִשְׁתַּחֲוֶה וְנִכְרָעָה נִבְרְכָה לִפְנֵי יְיָ עֹשֵׂנוּ:

– “Bo’u nishtachaveh venichra’ah, nivrechah lifnei Adonai oseinu.” (Tehillim 95:6)

(Come, let us prostrate ourselves, bow our heads, and kneel before the L-rd, our Maker.)

Commentary:

The dogs say: “Come, bow down to the ground; let us bow our heads and kneel in blessing before the L-rd, who created us and exalted us.”

The Creation’s relationship to the Shirah:

It is the nature of dogs to lie down and lick the feet of whoever provides them with food. Understanding this, a person should “awaken” (and realize) that he must prostrate himself and bow before HaKadosh Baruch Hu, who provides him with everything he needs.

Conclusion

Rabbi Yeshayah, a student of Rabbi Hanina ben Dosa, the tanna who fasted eighty-five fasts, said: “The dogs, about whom it is written—and dogs are brazen and insatiable—were not granted the ability to recite Shirah.” Then an angel came to him from Heaven and said: “Yeshayah, how long will you fast over this matter? It is a vow. And from before HaMakom, blessed is He, from the day He revealed His secret to the prophet Habakkuk, He has not revealed this matter to any creature in the world. Rather, because you are the student of a great man, they sent me from Heaven to enlighten you and tell you: It is written concerning dogs that they did not bark at any of the Children of Israel, and no dog shall sharpen its tongue against them. Moreover, they merited having their hides used to make tefillin, mezuzot, and a Sefer Torah. Therefore, they merited reciting Shirah. And regarding what you asked, return to your place and do not inquire further into this matter, as it is written: ‘He who guards his mouth and tongue guards his soul from troubles.’ Blessed is the L-rd forever, amen and amen. Blessed is the L-rd from Zion, who dwells in Jerusalem, Hallelujah. Blessed is the L-rd, the G-d of Israel, who alone performs wonders. And blessed be His glorious Name forever, and may His glory fill the entire earth. Amen and Amen.”

Translation

Rabbi Yeshayah, the student of Rabbi Hanina ben Dosa, fasted 85 times (85 is the gematria of the word “peh”—mouth), hoping through purification to discover why dogs (brazen and insatiable creatures) have their own song (in “Perek Shirah”).

In the merit of being the student of such a great man, he received an answer from Heaven. The angel explained that this secret, previously revealed only to the prophet Habakkuk, is that dogs did not bark at the people of Israel in Egypt. In addition, their excrement was used to process the hides for mezuzot, tefillin, and Torah scrolls. He also reminded him that one who guards his mouth from evil thereby guards his soul from misfortune.” (From the booklet “Perek Shirah”)

Blessed is the L-rd forever, amen and amen!

Blessed is the L-rd from Zion, who dwells in Jerusalem!

Praise G-d! Blessed is the L-rd, the G-d of Israel, who alone performs wonders!

And may His glorious Name be blessed forever, and may His glory fill the entire earth. Amen and Amen!)

Bakashah achar amirat Perek Shirah

[A supplication recited after “Perek Shirah”]

“Ribono shel kol haolamim, yehi ratzon milfanecha, Adonai Elohai veElohei avotai, shebizchut “Perek Shirah” asher karati veasakti, shehu shirat domem atzomeach vechai, vehamalachim hakedoshim hamemunum aleihem me’et Adonai yitbarach, veitkashru haShechinah im kol haolamot, vekishur hatachtonim im haelyonim, vaamirato kehaqravat korban al gabei hamizbeach. Shetehei sha’ah zu she’at rachamim, she’at hakshavah, she’at ha’azanah venikra’eh veTa’anenu, na’atikha veTe’ater lanu, shetiheyeh olah lefanecha keriyatenu ve’askenu be-Perek Shirah, ke’ilu hisagnu kol hasodot haniflaot vehanoraot asher hem chatumim bo bechol tena’av. Hachazirenu bitshuvah shelemah lefanecha, venizkeh lemakom shehanefashot aruchot vehaneshamot nechtzavot misham, uche’ilu asinu kol mashe מוטal aleinu lehasig, bein begilgul zeh, bein begilgulim acherim, velihyot min haolam veizkeh laolam haba im she’ar tzadikim vachasidim.

Umalē kol mishalot libenu letovah (personal requests), vetihyeh im levavenu ve’imrei finu be’et machshevoteinu, ve’im yadeinu be’et ma’aseinu. Vetishlach berachah, hatzlachah, verevachah bechol ma’aseh yadeinu. Ume’afar aniyenu tekimenu, ume’ashpot dalutenu teromemenu. Uvekoach hashirah yitmatku kol hagevurot, vetitpashet haberachah bechol haolamot. Venizkeh leshorer leatid lavo. Vetashiv Shechinatecha le’ir kodshecha bimherah beyameinu. Amen.”

Translation

Master of all worlds, may it be Your will, L-rd, my G-d and the G-d of my fathers, that in the merit of Perek Shirah, which I have read and studied—the songs of inanimate nature, plants, and animals, namely, the holy angels appointed over them by the Almighty; the song that unites the Divine Presence with all the worlds and the lower worlds with the higher ones, whose recitation is like bringing an offering upon the altar—may this be a time of mercy, a time of attention, a time when You listen; may we call out to You and You answer us, may we petition You and You accept our requests.

May our reading and study of Perek Shirah be counted as though we had grasped all the wondrous and awesome secrets concealed within it.

Help us attain complete repentance, and may we merit reaching the place from which souls are hewn, as though we had fulfilled everything entrusted to us, both in this incarnation and in other incarnations.

May we merit being among the righteous and pious who inherit the World to Come.

And fulfill all the desires of our hearts for the good (personal requests).

Be with our hearts and our mouths at the time of our thoughts, and with our hands at the time of our actions.

Send blessing, success, and prosperity in all the work of our hands. Raise us from the dust of our poverty and lift us from the refuse of our destitution.

And through the power of this song, may all harsh judgments be sweetened, and may blessing spread throughout all the worlds.

May we merit singing in the World to Come.

And restore Your Shechinah to Your holy city speedily, in our days. Amen.

Перек шира или что может быть сильнее текста 2

Perek Shira - Shirat HaBriah (Song of Creation)

(Comments collected and translated by Viktoria Shekhurdina for the “Sila Tehilim” group on “Odnoklassniki,” based on the website http://www.2all.co.il/web/Sites/PerekShira/DEFAULT.asp—copying without indicating a link to the Silatehilim.com website is prohibited)