The Shir Shel Yom (Psalm of the Day) recited at the conclusion of Shacharit mirrors the Shir Shel Yom recited by the Levi’im in the Beit Hamikdash. If it is a simple replication, then why is there a divergence between Sephardic and Ashkenazic traditions as to where we conclude this psalm of the day? Both groups recite Tehillim Mizmor 94. Ashkenazim, though, add the first three pesukim of the next mizmor, which begin with the words “Lechu neranena LaHashem.”

A Rav Soloveitchik Story

A story from Rav Soloveitchik helps shed some light on this difference. A student of Rav Soloveitchik was with the Rav on Shemini Atzeret in the early 1980s. There was a few minutes break, and the student engaged Rav Soloveitchik in conversation. The student asked for the basis of the practice of many chasidim to abstain from eating their meals in the sukkah on Shemini Atzeret (outside of Israel). This practice on its face runs counter to the conclusion of both the Gemara (Sukkah 47a) and Shulchan Aruch (Orach Chaim 668:1) that one sits in the sukkah on Shemini Atzeret but refrains from reciting the bracha.

Rav Soloveitchik responded with his answer that now has been well known[1]. Rav Soloveitchik noted the importance of the night of Shemini Atzeret, following the positive judgment that Kabbalists/chasidim associate with the day of Hoshana Rabbah. Like the exemption accorded to the celebrants of sheva brachot from sitting in the sukkah, when the sukkah does not comfortably provide adequate room, one can argue that the large celebrations by chasidim where they are mekabel p’nei rabbom (greet their rabbi) would similarly provide an exemption.

Rav Soloveitchik, recounts the student, excitedly developed the parallel between the chatan with his entourage and chasidim on Shemini Atzeret. He compared Shemini Atzeret to a wedding, in as much as just as at an Ashkenazic wedding the bride circles the groom seven times, so too we circle seven times during the hakafot. Rav Soloveitchik became enthralled explaining how during the seven days of Sukkot we circle the Sefer Torah during the Hoshanot, but on Shemini Atzeret [2] we hold the Torah and the middle of the circle is empty. Explained Rav Soloveitchik, the empty space is Hashem and we are the kallah circling the groom, Who is none other than Hashem!

The student, so impressed with Rav Soloveitchik’s rousing defense of the chasidic practice, proceeded to ask, “Then why do we sit in the sukkah on Shemini Atzeret [3]?” Rav Soloveitchik simply responded, “Because that is what is stated in the Gemara.”

The Conclusion to Wednesday’s Shir Shel Yom

What emerges from this charming exchange is that while some practices have elaborate and even quite elegant explanations, nonetheless, at times our preference is for the simple and straightforward approach. In the case of the conclusion to the Shir Shel Yom of Wednesday, I discovered two explanations for the Ashkenazic practice to add three pesukim from the subsequent mizmor.

The Arizal introduced the idea of adding the first three pesukim of Tehillim 95 in order not to end the Shir Shel Yom with puranut (suffering), “The Lord our God will destroy them.” This is similar to our concluding our reading of Megillat Eicha, the book of Yeshayahu (when reading the haftarah for Rosh Chodesh that falls on Shabbat) and the book of Malachi (on Shabbat HaGadol) with the repetition of the positive penultimate pesukim of these sefarim [4]. Chasidim (Minhagei Chabad Yalkut Minhagim page 161) provide an additional reason. They explain that one needs to make spiritual and physical preparations for Shabbat beginning on Wednesday[5]. For this reason, Ashkenazim add these three pesukim, which are said at the beginning of the service of Kabbalat Shabbat[6].

An Explanation of the Sephardic Practice

We may offer two reasons why Sephardic Jews did not adopt this practice. First, there is no concern for concluding with puranut, since Sephardic Jews add the positive plea “Hoshi’einu Hashem Elokeinu” after the Shir Shel Yom. In addition, many Sephardic Jews[7] begin Kabbalat Shabbat with Mizmor L’David (Mizmor 29) and not Lechu Neranena (Mizmor 95). Thus, the first three pesukim of Mizmor 95 do not necessarily stir feelings of Shabbat in a Sephardic Jew and would not alert us to begin preparing for Shabbat.

However, a more basic explanation may be offered for the Sephardic practice. Simply put, the Shir Shel Yom is, as we plainly state, the shir that was recited in the Beit Hamikdash. Thus, Sephardim argue that we must adhere to the text used in the Beit Hamikdash for Wednesdays—Mizmor 94—without making any additions.

In other words, in contrast to the stirring explanations given for the Ashkenazic practice, we may explain the Sephardic practice by simply noting (similar to Rav Soloveitchik and his student) that we say only precisely what was said by the Levi’im in the Beit Hamikdash on Wednesday.

Conclusion

Regarding many of the divergent Sephardic and Ashkenazic practices, one may draw an overarching rule. The Ashkenazic approach tends to be more creative while the Sephardic approach is more conservative
and straightforward. The three added pesukim to the Shir Shel Yom of Wednesday certainly fits with this insight. The bold Ashkenazic approach to add three pesukim has a rich variety of reasons to support it. The Sephardic approach, though, is far more conservative and straightforward: We state what we will do—recite the shir sung by the Levi’im in the Beit Hamikdash on Wednesdays—and proceed to do so, with nothing added or detracted.

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[1] It is recorded in Reshimot Shiurim of Rav Soloveitchik to Sukkah 25b.

[2] Chasidim conduct hakafot on Shemini Atzeret as well as Simchat Torah.

[3] Non-chasidic Ashkenazic and all Sephardic Jews sit in the Sukkah on Shemini Atzeret.

[4] The source for this practice is Megillah 31b. The same is done by Sephardic Jews when reading Shir HaShirim before Shabbat—the penultimate pasuk is reread after the completion of the sefer in order to conclude on a positive note.

[5] Ben Ish Chai-based siddurim include an instruction that one should accept the light of the upcoming Shabbat when reciting the Shir Shel Yom of Wednesday.

[6] Another reason is offered based on Ta’anit 29a, which describes the scene at the time of the Churban: “The Levi’im were about to end the Shir Shel Yom—and had reached וַיָּשֶׁב עֲלֵיהֶם אֶת אוֹנָם וּבְרָעָתָם יַצְמִיתֵם, and God turned their evil against them, and due to their evil He cut them off, when the enemy entered the Beit Hamikdash, before they could finish the mizmor and end off with צְמִיתֵם ה› אֱ-לֹקינוּ, may God cut them off.” Based on this passage, one could understand why one would not want to conclude the Shir Shel Yom with a pasuk that served as the prelude to the Churban.

[7] This is Minhag Yerushalayim (the custom of Sephardic Jews who reside in Jerusalem) and the practice of Syrian Jews.

By Rabbi Haim Jachter

Rabbi Haim Jachter is the spiritual leader of Congregation Shaarei Orah, the Sephardic Congregation of Teaneck. He also serves as a rebbe at Torah Academy of Bergen County and a dayan on the Beth Din of Elizabeth.