Anim Zemirot, also known as "Shir Hakavod," is recited in many synagogues at the conclusion of the Shabbat and Yom Tov morning prayers.[1] It is known as an especially powerful and exalted praise of God. Some authorities were concerned that reciting Anim Zemirot too often might be a violation of the lesser-known prohibition against overly praising God.[2] In fact, Anim Zemirot is considered so holy that many congregations do not recite it on an “ordinary” Shabbat, preferring to reserve it for more distinguished occasions. Indeed, there are those who suggest that Anim Zemirot should only be recited on Yom Kippur.[3] Others suggest reciting it only on Yom Tov, Rosh Hashanah, and Yom Kippur.[4]

Anim Zemirot is generally recited at the end of the service, though a number of congregations recite it before the Torah reading. It is usually recited responsively by the chazzan and the congregation. In fact, it is very important that the congregation wait until the chazzan has completed his verse before they start theirs. If this formula cannot be assured, it might be preferable not to recite Anim Zemirot at all.[5] The aron kodesh is opened for the recitation of Anim Zemirot, and one should stand accordingly.[6] Anim Zemirot may be recited even if there is no Torah scroll in the room.[7] There is a well-known custom for men --whose wives are expecting -- to receive peticha, the honor of opening the Aron Kodesh, during the wife’s ninth month.[8] This is said to be a segula for an easy birth. Some say that this custom was specifically intended for peticha at anim zemirot.[9]

A number of scriptural verses were appended to the conclusion of Anim Zemirot in order to allow for a mourner’s Kaddish to be recited. This is because verses of praise are insufficient to warrant the recitation of a mourner’s Kaddish. Indeed, the mourner’s kaddish may only be recited following the recitation of scriptural verses.

It has been suggested that Anim Zemirot should really be recited at the beginning of the service, and not at the end of the service as is common today. It is argued that it makes more sense to praise God before we approach Him with all our personal needs and requests, rather than to praise Him after we have done so.[10] Indeed, in many congregations, Anim Zemirot is recited at the beginning of the service on Rosh Hashanah and Yom Kippur. There is a custom in some congregations to combine the recitation of Anim Zemirot with the final shofar blasts of Rosh Hashanah.[11]

It is not entirely clear who wrote Anim Zemirot. Many scholars suggest that it was written by Rabbi Yehuda Hachassid. Others suggest that it was actually written by Rabbi Yehuda Hachassid's father, Rabbi Shmuel ben Kolonymus of Regensburg. There are a number of other authorship possibilities, as well. There is reason to believe that Anim Zemirot was influenced by the work "Emunot V'deot" by Saadia Gaon.Anim Zemirot is not found in Chabad, Sefardic, or Yemenite siddurim.

There is a widespread custom to honor one or more children to lead the recitation of Anim Zemirot in order to give them a feeling of importance and leadership.[12] Some authorities, however, strongly object to this practice and insist that due to its exalted status only an adult should lead it.[13] Other authorities allow a competent child to lead it.[14] One whose custom is not to recite Anim Zemirot should nevertheless participate in its recitation when one finds oneself in a congregation that does recite it.[15]

There was a time when Anim Zemirot was recited every day in some communities. This practice was frowned upon due to the sacred nature of the prayer, and the fact that it must be recited slowly and with intense concentration – something that is simply not possible when people are rushing off to work.[16] Although Anim Zemirot is no longer recited on a daily basis anywhere, the daily recitation was reluctantly justified as a way of allowing an additional kaddish to be recited by a mourner at the end of the service.[17]

There is a prayer similar to “Anim Zemirot,” known as "Shir Hayichud," that is considered to be the most exalted and sacred prayer ever composed. In fact, the Shir Hayichud is considered so holy that most authorities have limited its recitation to Yom Kippur night, and common custom is in accordance with this view. In fact, some authorities considered the Shir Hayichud to be so holy that they forbade it to ever be recited…even on Yom Kippur![18] Nevertheless, in addition to Yom Kippur night, some congregations recite it on Shavuot,[19] and some recite it on every Yom Tov.[20] Some say that the Shir Hayichud was written by the same author as Anim Zemirot.

In the city of Posen, under the leadership of Rabbi Akiva Eiger, stringent regulations were enacted for the recitation of Shir Hayichud. For example, a minyan was required, five specifically chosen God-fearing individuals who were especially knowledgeable in the mechanics of the prayer were designated to stand on the bima, and only the permanently appointed chazzan was permitted to lead it, among other stringent regulations.[21]

[1] Levush 133; Aruch Hashulchan, OC 286:6. See Minhag Yisrael Torah, OC 386:4. The Gra held that it should only be recited on Yom Tov. Maaseh Rav 53, 170.

[2] Siddur Yaavetz. Based on Shabbat 118b; Berachot 33b; Megilla18:2.

[3] Levush 133.

[4] Teshuvot V'hanhagot 2:81.

[5] Likutei Maharich, Tefilat Mussaf; Teshuvot V'hanhagot 2:81.

[6] Levush 133; Likutei Maharich Vol III p. 68. One is advised to stand whenever the Aron Kodesh is opened, though it is not truly halachically required. See Taz, YD 242:49.

[7] Orchot Rabbeinu, Shemini Atzeret.

[8] Moreh B’etzba 3:90; Yosef Ometz 57.

[9] Birkat Ephraim 60.

[10] Levush 133. See also Levush 1:9.

[11] Mateh Ephraim 592:12.

[12] Tefilla K'hilchata 78; Ishei Yisrael 36 note 196; Teshuvot V'hanhagot 2:81.

[13] Teshuvot V'hanhagot 2:81; Kinyan Torah 1:131; Rivevot Ephraim 5:237.

[14] Sheilat Shlomo 2:58 but see 4:10; Ishei Yisrael 36:81; Halichot Shlomo 12 note 99. Interestingly, there is an authority who rules that someone in the process of conversion is permitted to lead Anim Zemirot. B’mareh Habazak 4:19. See also Rivevot Ephraim 4:44:141.

[15] Rivevot Ephraim 2:48:47.

[16] Otzar Minhagei Chassidim 9:6. See also Siddur Otzar Hatefillot p. 748.

[17] Levush, OC 131; Bach, OC 132; Likutei Maharich, Tefilat Mussaf; Aseh Lecha Rav, Vol III.

[18] Kitzur Shlah p.109; Teshuvot Harama, OC 126.

[19] Minhagei Vermeisa p. 258. See also Teshuvot Harema, OC 126.

[20] Maaseh Rav 53, 170.

[21] Pesakim V’takanot Rabbi Akiva Eiger, p.70.