Tefillah 027

66:
In the previous shiur we noted how artfully the passage from the last six psalms to the Song at the Sea is effected. The verses from 1 Chronicles 29:10-13, which begin Vayevarekh David (David blessed) link back to the 'Psalms of David' which have preceded (and constitute the raison d'être of P^esuké d^eZimra). But the last verse of this passage links neatly with the beginning of the passage which follows it, Nehemiah 9:6-11. This passage traces examples of God's providential care for the patriarch Abraham and his descendents. It then mentions the most momentous example of providential care:

This serves admirably as an introduction to the major quotation of this section of P^esuké d^eZimra), which begins with the last verses of Exodus 14:

It is now possible to continue with the Song at the Sea itself, which constitutes the first 18 verses of Exodus 15.

67:
In the previous shiur we noted that in some congregations it has become the custom to stand when beginning the passage Vayevarekh David (David blessed) [Siddur Sim Shalom page 101, Siddur Va'ani Tefillati page 53]. But even in those congregations where they do not stand at that point they so stand as they begin to recite the Song at the Sea. Indeed, in many congregations – Sefaradi and Oriental in particular – it has become the custom to sing the Song at the Sea to a joyous melody, or at the very least to recite it out loud, the reader and the congregation sharing the verses alternately.

68:
There is some discrepancy among the authorities [poskim] as to where the Song actually concludes. Siddur Sim Shalom [page 103] follows what seems to be the majority opinion that the song ends with verse 18: "God will reign for evermore!" Certainly that seems to have been the original custom because in all communities to this day that verse is repeated as a kind of recognition that the song has concluded. But the Song at the Sea as presented in a Sefer Torah uses a most original graphic format, and this format is continued through to the end of verse 19: "For the horses of Pharaoh, with his chariots and horsemen, went into the sea; and God turned back on them the waters of the sea; but the Israelites marched on dry ground in the midst of the sea." Thus many congregations follow a custom whereby this verse is included in the recitation of the song. Siddur Va'ani Tefillati [page 55] notes this as a possibility.

69:
However, once this addition has been admitted it opened the door for a further addition which has been espoused by several congregations in the Conservative movement worldwide (and in other liberal streams). Clearly, this addition has been prompted by the swelling recognition that it is necessary to emphasize the part played in the religious history of our people by the pious women of all ages, but most especially of the formative biblical period which plays such a major part in our synagogue ritual. This new custom, ignored by Siddur Sim Shalom but mentioned as a possibility by Siddur Va'ani Tefillati, simply continues the quotation from Exodus 15:

70:
The expansion of P^esuké d^eZimra to include the Song at the Sea now concludes with three selected verses concerning God's sovereignty. Since these verses link back to the last verse of the Song [Exodus 15:18] it is obvious that the reading of these verses was instituted before some congregations adopted the custom of including verses 19 (and 20). These verses elaborate on the concept of God's everlasting reign being ultimately recognized by all people of the world:

71:
At this point Siddur Sim Shalom introduces a poem by the medieval poet of Spain Rabbi Shelomo ben-Yehudah Ibn-Gevirol [1021-1058 CE]. The introduction included by the editors of this siddur explains that the poem "forms a poetic bridge between the majesty of the P^esuké d^eZimra Psalms and the humble devotion of Nishmat which follows." (Siddur Va'ani Tefillati does not even mention this poem.)

It seems to me that several arguments could be adduced against the inclusion of this piyyut. I shall only mention the most salient of them. Many great poskim, and we have Rambam and the Ga'on of Vilna among them, have come out strongly against introducing poetry into the traditional text of the service. Indeed, most Conservative congregations have excised all such poetry from the regular services and have savagely curtailed them on the High Holidays. Since some of these poems are very beautiful (while admitedly some others are of rather dubious quality) the reason for their exclusion must be that the modern worshipper does not have the time or the inclination to spend many hours in the synagogue, so these poems appear to be an irksome interruption of the service. If this is the case then it certainly is even more the case at this early point in the service. It seems strange that there might be a congregation which seeks to omit some of the psalms of P^esuké d^eZimra simply in order to replace them with a poem by Shelomo ibn-Gevirol! Furthermore, the argument offered by the editors of Sim Shalom seems to me, at least, to be dubious: there are in Nishmat both passages of humility and passages of great grandeur; and this is equally true of most of the psalms that we have examined already in our study of P^esuké d^eZimra.

For the benefit of those who do not have access to Siddur Sim Shalom I have provided an English verse translation of the poem. Please use this link.

To be continued.