In conclusion, the reading of Shir HaShirim on the Sabbath of Passover is intricately connected to the themes of redemption, the Sabbath, and the special relationship between the Jewish people and God. It serves as a way to honor the Sabbath queen and strengthen the bond between the Jewish people and their Creator. The rich symbolism and deep meaning behind this practice highlight the importance of observing this tradition during the holiday of Passover. May we all merit to experience the ultimate redemption and rejoice in the days of Moshiach in the near future.
Ramban (Leviticus 23:7) explains that included in this exception are labors that serve for our general festival pleasure and not only food preparation; however, normal work-related labor is surely forbidden on Yom Tov.
As regards the periodic reading of the Five Megillot and their related blessings, the halacha is found in Tractate Soferim (Chapter 14:3): âWhen reading Ruth [on Shavuot], Shir HaShirim [on Passover], Kohelet [on Sukkot], Eicha [on the ninth day of Av] and Megillat Esther [on Purim], one recites beforehand [the blessing of] â… al mikra megillah â [Blessed are You… who has commanded us] to read the Megillahâ even though it [that particular megillah] is included among the Hagiographa.â
The Mishna adds this last statement due to the halacha cited in the Mishna that immediately follows (infra-14:4): âOne who reads from the Hagiographa (Ketuvim) is required to recite âBlessed are You… who has commanded us in His command to read from the Holy Writings [Kitvei HaKodesh].ââ
Nachalat Yaakov, the main commentary to Tractate Soferim, cites a dispute (ad loc.) about this matter among the halachic authorities, namely, whether one is to bless on the other four megillot (there is no dispute regarding Megillat Esther, as all agree that we bless). He cites Rema (Orach Chayyim 490:9, quoting the Beit Yosef), who notes that it is our custom not to recite a blessing on these other four megillot.
Nachalat Yaakov explains: âThis ruling is probably due to the fact that these other megillot are [generally] not written on [and read from] a scroll. Rather, they are read from a book that includes the other Scriptures.
âIn earlier times, when Megillot were written on scrolls, we read the blessing beforehand, as Tractate Soferim suggests.â
Rabbi Yosef Grossman (Otzar Erchei HaYahadut p. 39) offers the following reason for not reciting a blessing on Eichah: â… We read it from a book and not from a scroll as we would other megillot, and [thus] we do not bless beforehand âal mikra megillah,â because the scribes were not accustomed to write it [on a scroll] since we hope and look forward each day to the possibility that our Tisha BâAv mourning will be transformed into a day of joy and happiness, with no further need to read Eicha.â It would thus seem that insofar as the reading Shir HaShirim, from which we derive much pleasure, that this reason would not apply and we would be required to bless before its reading.
However, in the final analysis, Rabbi Grossman cites the Gâra, who, indeed, rules that one is to read from a scroll and bless accordingly. However, since today by and large most do not read from a scroll, we follow Remaâs ruling and do not bless. Such is the nearly universal practice.
Is the lack of a blessing being recited a diminution of the importance attached to this special reading? Surely not, as we see from the Gemara (Berachot 15a), where one did not recite Birchot HaMitzvot â (the blessing recited prior to performing a mitzvah) the performance is nevertheless considered accomplished, even without the recital of the blessing.
In the merit of proper observance of the laws and traditions of Passover, may we merit the Moshiach speedily in our days so we may fully observe Passover in our rebuilt Holy Temple in Jerusalem.