Why do some Shuls conclude Friday night davening by reciting Yigdal? Why are some opposed to this custom? Why do some have the custom to recite Shir Hakavod on Shabbos while others only say it on Yom Kippur?

Yigdal is a poem that delineates the 13 principles of faith in rhyme based upon the works of the Rambam. ^[1] While this poem is printed in many Siddurim, some Poskim objected to its recitation. The Be’er Haitev ^[2] writes that the Arizal didn’t say Yigdal as it was not authored by one of the Rishonim or by a known Kabbalist. R’ Yaakov Emden [3] suggests that the Arizal’s objection to Yigdal was because people will err to believe that only these 13 principles are imperative, while others are not so. This objection was already raised by the Maharil, ^[4] who objected to the recitation of Yigdal because the ignorant will be led to think that the faith principles are important and not the performance of the mitzvos ^[5].

Rav Soloveitchik ^[6] was opposed to saying Yigdal after davening for an entirely different reason. He felt that reciting Yigdal was mimicking the ways of the church and thus included in the prohibition of חוקת עכו"ם. Apparently in the church they sing a catechism, a short summary that includes all their beliefs, and Yigdal mirrors that custom and it is therefore inappropriate. Nevertheless, the custom in many communities is to read this poem every morning and to say/sing this poem on Friday night, with the purpose of familiarizing ourselves with these 13 principles. Similarly, the Chofetz Chaim ^[7] wrote that it is proper to say the thirteen אני מאמין daily as per an old minhag. Apparently, he was not concerned that people would be misled by the prominence of these 13 principles in our liturgy. Lastly, the Eishel Avraham ^[8] defends the practice of saying Yigdal and he points out that this poem was printed in the siddur of the Shelah.^[9]

Anim Zemiros, known as Shir Hakavod, is said or sung in many Shuls. The Levush ^[10] records that some have the custom of reciting it daily, ^[11] but he believes that it is improper. He argues that due to its holiness it should be reserved solely for special times. ^[12] In fact, he compares this to the gemara ^[13] that harshly criticizes one who recites Hallel every day as that would be exceeding the normal requirement; here too, this special poem shouldn’t be said daily. He then adds that even if a particular community wishes to recite it daily, the Aron Kodesh shouldn’t be opened daily. ^[14] In some Shuls it is customary that a child leads the tzibbur for Anim Zemiros, ^[15] however, R Moshe Shternbuch ^[16] believes that it is proper that an adult lead the tzibbur in this exalted poem.

[1] Pirush Mishnayos Introduction to the 10^th chapter of Sanhedrin. See also Hilchos Teshuva chapter 3, Yesodei Hatorah Chapter 7. Being that it is closely aligned with the Rambam’s principles, some believe that the Rambam actually wrote Yigdal. However, most believe that the author was someone else, but there is no clear consensus who in fact authored this poem.

[2] 68:2, see Mishnah Berurah 4

[3] Introduction to Siddur Beis Yaakov.

[4] Likutim 59

[5] See Berachos 12a and Rema O”C 1:5

[6] Nefesh Harav pg. 231. He bases this on the Ramban (Devarim 12:30).

[7] source

[8] Butchatch 492

[9] Interestingly, some Shuls have the custom to say Adon Olam at the conclusion of the Shabbos day davening. See Aruch Hashulchan 286:6. See also Nefesh Harav 164-165.

[10] 133:1

[11] See Bach 132:2 who writes that Anim Zemiros should be said daily because it includes certain Aggadic ideas and the gemara (Sotah 49a) teaches that the world survives due to the Kaddish recited after the study of Aggadah. By reciting Anim Zemiros daily it allows for this special Kaddish to be said.

[12] See Ma’aseh Rav 53 that records that the Vina Gaon didn’t recite it daily. On Yom Tov, if time allowed it was said after davening slowly, with the Chazzan completing each verse before the tzibbur responded.

[13] Shabbos 118b

[14] He compares this to Aleinu that is said daily but the Aron Kodesh is open only on Rosh Hashanah and Yom Kippur.

[15] See Sefer Ishei Yisrael 36 footnote 196 who cites R Shlomo Zalman as allowing this practice.

[16] Teshuvos V’Hanhagos 2:81.