Migdol or Magdil?
Haazinu
When Haazinu is read on Shabbos Shuva, the Haftorah of Haazinu is replaced by the Haftorah of Shuva Yisroel.
When Yom Kippur falls on Wednesday (as is did this year) or Thursday, there will be an extra Shabbos between Yom Kippur and Sukkos. In these years, Vayeilech is read on Shabbos Shuva and Haazinu is read on the Shabbos between Yom Kippur and Sukkos, together with the actual Haftorah for Haazinu.
The Haftorah is the Song of David. This parallels the theme of the Parsha which is also a song. The same Haftorah is also read on the seventh day of Pesach when the Song of the Sea (Az Yashir) is read.
The Song of David is recorded twice in Tanach, with slight differences between them. One version is found in Shmuel Beis chapter 22 and the other is in Tehillim chapter 18. The Haftorah is the text from Sefer Shmuel, as the Haftorahs come from the Neviim, as opposed to the Kesuvim which includes Tehillim.
One of the most famous differences between the two versions is in the final verse.
The version in Shmuel concludes;
מִגְדּ֖וֹל יְשׁוּע֣וֹת מַלְכּ֑וֹ וְעֹֽשֶׂה־חֶ֧סֶד לִמְשִׁיח֛וֹ לְדָוִ֥ד וּלְזַרְע֖וֹ עַד־עוֹלָֽם׃
A Tower of salvations to His king, Who deals graciously with His anointed, With David and his offspring evermore.
The version in Tehillim concludes;
מַגְדִּל֮ יְשׁוּע֢וֹת מַ֫לְכּ֥וֹ וְעֹ֤שֶׂה חֶ֨סֶד ׀ לִמְשִׁיח֗וֹ לְדָוִ֥ד וּלְזַרְע֗וֹ עַד־עוֹלָֽם׃
He give great salvations to His king, Who deals graciously with His anointed, With David and his offspring evermore.
The difference between them is in the opening word. One refers to Hashem as being a Tower (Migdol) of salvations. The other refers to Hashem as giving great (Magdil) salvations.
This difference is the basis for how we change the wording of this Posuk in Bentching. On weekdays we use the Posuk from Tehillim - Magdil. On Shabbos, Yomtov, Rosh Chodesh and Chol Hamoed we use the Posuk from Shmuel - Migdol. This practise is first recorded in the 14th Century work Abudraham and is codified in Shulchan Aruch.
The version is Tehillim was composed by Dovid Hamelech before he became king, whereas the version in Shmuel was from after Dovid had become king. This is like the difference between the holy days which are likened to a king when compared to the weekdays.
Whilst both terms express the greatness of Hashem’s salvations, a tower (Migdol) represents a greater form of strength. On Shabbos, Yomtov and Rosh Chodesh, when there is a greater revelation of G-dliness in the world, we use the Posuk Migdol.
This difference is also reflected in the fact that the Kesuvim were written with Ruach Hakodesh. This is a lesser level of G-dly revelation that the words of the Neviim which are words of Hashem.
The Ariza”l gives a Kabbalistic explanation for the change in Nusach.
The Kesuvim are associated with the Sefira of Malchus. In contrast, the Neviim come from a higher spiritual source - the Sefiros of Netzach and Hod.
During the weekdays, Hashem’s light is hidden within the Sefira of Malchus as it descends downwards to vivify the created worlds. This is reflected in the word Magdil (מגדל) which is spelled without a Yud.
The greater G-dly revelation on Shabbos and Yomtov comes from the higher Sefiros of Zeir Anpin. This is reflected in the word Migdol which is read with a Cholam vowel.
When Yom Kippur falls on Wednesday (as is did this year) or Thursday, there will be an extra Shabbos between Yom Kippur and Sukkos. In these years, Vayeilech is read on Shabbos Shuva and Haazinu is read on the Shabbos between Yom Kippur and Sukkos, together with the actual Haftorah for Haazinu.
The Haftorah is the Song of David. This parallels the theme of the Parsha which is also a song. The same Haftorah is also read on the seventh day of Pesach when the Song of the Sea (Az Yashir) is read.
The Song of David is recorded twice in Tanach, with slight differences between them. One version is found in Shmuel Beis chapter 22 and the other is in Tehillim chapter 18. The Haftorah is the text from Sefer Shmuel, as the Haftorahs come from the Neviim, as opposed to the Kesuvim which includes Tehillim.
One of the most famous differences between the two versions is in the final verse.
The version in Shmuel concludes;
מִגְדּ֖וֹל יְשׁוּע֣וֹת מַלְכּ֑וֹ וְעֹֽשֶׂה־חֶ֧סֶד לִמְשִׁיח֛וֹ לְדָוִ֥ד וּלְזַרְע֖וֹ עַד־עוֹלָֽם׃
A Tower of salvations to His king, Who deals graciously with His anointed, With David and his offspring evermore.
The version in Tehillim concludes;
מַגְדִּל֮ יְשׁוּע֢וֹת מַ֫לְכּ֥וֹ וְעֹ֤שֶׂה חֶ֨סֶד ׀ לִמְשִׁיח֗וֹ לְדָוִ֥ד וּלְזַרְע֗וֹ עַד־עוֹלָֽם׃
He give great salvations to His king, Who deals graciously with His anointed, With David and his offspring evermore.
The difference between them is in the opening word. One refers to Hashem as being a Tower (Migdol) of salvations. The other refers to Hashem as giving great (Magdil) salvations.
This difference is the basis for how we change the wording of this Posuk in Bentching. On weekdays we use the Posuk from Tehillim - Magdil. On Shabbos, Yomtov, Rosh Chodesh and Chol Hamoed we use the Posuk from Shmuel - Migdol. This practise is first recorded in the 14th Century work Abudraham and is codified in Shulchan Aruch.
The version is Tehillim was composed by Dovid Hamelech before he became king, whereas the version in Shmuel was from after Dovid had become king. This is like the difference between the holy days which are likened to a king when compared to the weekdays.
Whilst both terms express the greatness of Hashem’s salvations, a tower (Migdol) represents a greater form of strength. On Shabbos, Yomtov and Rosh Chodesh, when there is a greater revelation of G-dliness in the world, we use the Posuk Migdol.
This difference is also reflected in the fact that the Kesuvim were written with Ruach Hakodesh. This is a lesser level of G-dly revelation that the words of the Neviim which are words of Hashem.
The Ariza”l gives a Kabbalistic explanation for the change in Nusach.
The Kesuvim are associated with the Sefira of Malchus. In contrast, the Neviim come from a higher spiritual source - the Sefiros of Netzach and Hod.
During the weekdays, Hashem’s light is hidden within the Sefira of Malchus as it descends downwards to vivify the created worlds. This is reflected in the word Magdil (מגדל) which is spelled without a Yud.
The greater G-dly revelation on Shabbos and Yomtov comes from the higher Sefiros of Zeir Anpin. This is reflected in the word Migdol which is read with a Cholam vowel.