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מִזְמוֹר שִׁיר חֲנֻכַּת הַבַּיִת

Mizmor Shir Chanukat HaBayit

Tehillim 30. A thank-you from someone who was pulled up from the bottom.

Daven with it Read it here

Draft. This siddur is waiting for a rav's review. For a halachic question, ask your rav.

At a glance

When: Every morning, shortly before Baruch She'amar
From: Tehillim 30, by King David
In the daily siddur: A late addition. Kabbalists said it by about 1600
In the Temple: Levites sang it when the first fruits arrived

The moment behind it

Radak (Rabbi David Kimchi, around 1200) ties this psalm to David's last days. Years before, David sinned with Batsheva, and Radak says his enemies are sure it will cost his family the throne. Then his son Adoniyah declares himself king, and the plot falls apart. Batsheva's son Shlomo becomes king. So, Radak explains, everyone can see David was forgiven, and he writes this song for the Temple Shlomo will build. Now read the line about his enemies.

The songs of praise coming up, Pesukei DeZimra, are made of David's verses. The Aruch HaShulchan (a law code from around 1900) says that is why this psalm is said before them: it is where David's goodness came to light. Before you borrow his words, you see him cleared.

Radak on Tehillim 30:1; Melachim I 1; Metzudat David on Tehillim 30:2; Aruch HaShulchan, Orach Chaim 50:4

The words

Hebrew, then English. Open "What it means" under any line for the explanation.

A psalm for the day King Shlomo, David's son, brought the Ark into the Temple. It comes before the songs of David that follow.
מִזְמוֹר שִׁיר חֲנֻכַּת הַבַּיִת לְדָוִד.
A psalm, a song for the dedication of the House, by David.
What it means
The Gemara (the rabbis' discussions built on the Mishnah) tells that when Shlomo (King Solomon) came to bring the Ark into the Temple, the gates would not open until he asked God to remember David, his father. Rashi (the classic commentator, France, died 1105) says David wrote this psalm for the Levites to sing at that dedication.
Shabbat 30a; Rashi on Tehillim 30:1
אֲרוֹמִמְךָ יְיָ כִּי דִלִּיתָנִי וְלֹא שִׂמַּחְתָּ אֹיְבַי לִי.
I will lift You high, Hashem, because You pulled me up and did not let my enemies gloat over me.
What it means
The Mishnah (the first written collection of the oral law) says the Levites sang this verse in the Temple when people carrying their first fruits reached the courtyard.
Mishnah Bikkurim 3:4
יְיָ אֱלֹהָי שִׁוַּעְתִּי אֵלֶיךָ וַתִּרְפָּאֵנִי.
Hashem, my God, I cried out to You for help and You healed me.
What it means
Healed from what? Rashi says the healing is being forgiven for a sin. Ibn Ezra (a Spanish-born commentator of the 1100s) reads it as a real sickness: David was ill, cried out to God alone and not to a doctor, and recovered.
Rashi and Ibn Ezra on Tehillim 30:3
יְיָ הֶעֱלִיתָ מִן שְׁאוֹל נַפְשִׁי חִיִּיתַנִי מִיָּרְדִי בוֹר.
Hashem, You brought my soul up from the grave. You kept me alive, out of the pit.
What it means
Hashem, You brought my soul up from the grave. You kept me alive and did not let me go down to the pit.
Tanach writes one word here and reads another. As written, it says "from those who go down to the pit." As read aloud, it says "from my going down to the pit." Radak (Rabbi David Kimchi, Provence, around 1200) explains both. He and Rashi take the pit to be Gehinnom, the punishment after death.
Radak and Rashi on Tehillim 30:4
זַמְּרוּ לַייָ חֲסִידָיו וְהוֹדוּ לְזֵכֶר קָדְשׁוֹ.
Make music to Hashem, you who are devoted to Him, and give thanks to His holy name.
What it means
Word for word, the verse ends "give thanks to the mention of His holiness." Radak says this means His name. A name is how we mention God. What God really is, he writes, we do not know.
Radak on Tehillim 30:5
כִּי רֶגַע בְּאַפּוֹ חַיִּים בִּרְצוֹנוֹ בָּעֶרֶב יָלִין בֶּכִי וְלַבֹּקֶר רִנָּה.
For His anger lasts a moment; in His favor there is life. In the evening, weeping stays the night, and by morning, a shout of joy.
What it means
For His anger lasts a moment; in His favor there is life. In the evening, weeping stays the night, and by morning there is a shout of joy.
Weeping is pictured as a guest who sleeps over and is gone by morning. Radak: the time of crying is compared to evening, which is dark, and the time of rescue to morning, which is light. He adds that God's measure of good is larger than His measure of punishment.
Radak and Ibn Ezra on Tehillim 30:6
וַאֲנִי אָמַרְתִּי בְשַׁלְוִי בַּל אֶמּוֹט לְעוֹלָם.
And I, I said when I was at ease: I will never be shaken.
What it means
And I, when I was at ease, said: I will never be shaken.
Ibn Ezra: this is what happens to a person who is healthy and strong. He figures it will always be this way and that he will never get sick.
Ibn Ezra on Tehillim 30:7
יְיָ בִּרְצוֹנְךָ הֶעֱמַדְתָּה לְהַרְרִי עֹז הִסְתַּרְתָּ פָנֶיךָ הָיִיתִי נִבְהָל.
Hashem, when You were pleased with me, You made my mountain stand strong. You hid Your face, and I was terrified.
What it means
Rashi reads this verse as the answer to the one before. David says: I thought I would never fall, but that was not in my hands. My greatness stood because God wanted it to. As soon as God hid His face, I panicked.
Rashi on Tehillim 30:7
אֵלֶיךָ יְיָ אֶקְרָא וְאֶל אֲדֹנָי אֶתְחַנָּן.
To You, Hashem, I called, and to my Master I pleaded:
What it means
Rashi: the next two lines are the prayer itself. David kept calling and pleading, saying these words to God again and again.
Rashi on Tehillim 30:9
מַה בֶּצַע בְּדָמִי בְּרִדְתִּי אֶל שָׁחַת הֲיוֹדְךָ עָפָר הֲיַגִּיד אֲמִתֶּךָ.
What is gained by my blood, by my going down to the pit? Will dust thank You? Will it tell of Your truth?
What it means
David gives God a reason to save him. Metzudat David (a line-by-line commentary on the Prophets and Writings, from the 1700s) spells it out: once a person has gone back to dust, he cannot thank You. Let him live and he will.
Metzudat David and Ibn Ezra on Tehillim 30:9-10
שְׁמַע יְיָ וְחָנֵּנִי יְיָ הֱיֵה עֹזֵר לִי.
Hear me, Hashem, and be gracious to me. Hashem, be my helper.
What it means
Radak hears two requests here. Hear me now. And if my foot slips, be the one who helps me, stands me back up and forgives me.
Radak on Tehillim 30:11
הָפַכְתָּ מִסְפְּדִי לְמָחוֹל לִי פִּתַּחְתָּ שַׂקִּי וַתְּאַזְּרֵנִי שִׂמְחָה.
You turned my mourning into dancing for me. You untied my sackcloth and wrapped me in joy,
What it means
Rashi quotes the Rabbis, who read the whole psalm as the Purim story. Haman said, "When I was at ease, I said: I will never be shaken." Esther said, "To You, Hashem, I called." Mordechai and all Israel said, "You turned my mourning into dancing."
Rashi on Tehillim 30:12
לְמַעַן יְזַמֶּרְךָ כָבוֹד וְלֹא יִדֹּם יְיָ אֱלֹהַי לְעוֹלָם אוֹדֶךָּ.
so that my soul will sing to You and not go silent. Hashem, my God, I will thank You forever.
What it means
The Hebrew says "so that glory will sing to You." Metzudat Zion (the word-by-word half of the same commentary) explains: glory here is the soul, which is the glory of the body. Radak ties it back to the question above. Dust cannot thank God, but the soul can.
Metzudat Zion and Radak on Tehillim 30:13

How to say it

This is also the psalm for Chanukah. Tractate Soferim (a guide to synagogue readings, compiled after the Gemara) lists it for those days. It is a late arrival in the daily siddur, and not everyone took it on. The Story section tells how it got here.

Tractate Soferim 18:2; Peninei Halakhah, Prayer 14:2, note 3; Maaseh Rav 26

The story

The doors that would not open

The Gemara (the rabbis' discussions built on the Mishnah) tells that when David's son Shlomo tried to bring the Ark into his new Temple, the gates stuck shut. He said twenty-four prayers. Nothing. Then he said: "Remember the kindnesses of David Your servant." He was answered at once, and everyone knew God had forgiven David. Rashi (the classic commentator, France, died 1105) ties that to a line here: "You did not let my enemies gloat over me." They used to say David had no share in the world to come.

Shabbat 30a; Rashi on Tehillim 30:2

Why it stands here

The note printed above this psalm comes from the Aruch HaShulchan (a code of law from around 1900). All of Pesukei DeZimra, the morning's songs of praise, is David's verses, he writes. So ahead of it they placed the psalm in which David's righteousness was shown. He adds, as his own suggestion, that this is why it was left outside Pesukei DeZimra itself. The Gemara's story does not quote this psalm. It is the Mekhilta (an early Midrash on Shemot) that lists it as a song Shlomo said.

Aruch HaShulchan, Orach Chaim 50:4; Mekhilta DeRabbi Yishmael, Shirah 1

David did not build the Temple

The first line can also be read as "the dedication of the House of David." But Shlomo built it. The Mekhilta asks exactly that: "Did David build it? Shlomo built it." Its answer: David gave himself over to getting it built, so it carries his name. In another psalm he swears not to go home or go to bed until he finds a place for God. The Mekhilta makes it a rule: "Anything a person gives himself over to is called by his name."

Mekhilta DeRabbi Yishmael, Shirah 1; Tehillim 132:3-5

Sung in the Temple, twice over

The Mishnah (the core text of the Oral Torah) describes farmers bringing first fruits to Jerusalem with a flute playing ahead of them. At the Temple Mount even King Agrippas, a Jewish king near the end of the Second Temple, carried the basket on his shoulder. When they reached the courtyard the Levites sang: "I will lift You high, Hashem, because You pulled me up." The Gemara adds a second time. When Jerusalem or the Temple courtyard was enlarged, the new ground was dedicated with harps, cymbals and these words.

Mishnah Bikkurim 3:4; Mishnah Shevuot 2:2; Shevuot 15b

A Chanukah psalm that moved in

Tractate Soferim (a guide to synagogue readings, compiled after the Gemara) lists this as the psalm for Chanukah. Peninei Halakhah (a modern law guide by Rabbi Eliezer Melamed) says it entered the siddur about 300 years ago. Kabbalists had it earlier: Rabbi Chaim Vital, student of the Arizal (Rabbi Yitzchak Luria, died 1572), explains its verses in the daily order. Not everyone took it on. Maaseh Rav, a record of the Vilna Gaon's customs (1700s), has the prayer leader start at Baruch She'amar, without it.

Tractate Soferim 18:2; Peninei Halakhah, Prayer 14:2, note 3; Sha'ar HaKavanot, Morning Prayers; Maaseh Rav 26

Rashi: it is also the Purim story

Rashi notes that the Sages read this whole psalm as the story of Purim, with three speakers. "When I was at ease, I said: I will never be shaken" is Haman. "To You, Hashem, I called," up to "be my helper," is Esther. "You turned my mourning into dancing" is Mordechai and all Israel. Rashi gives his source as a Midrash he calls Pesikta Zuta.

Rashi on Tehillim 30:12

"I will never fall"

Halfway through, David admits what he used to think: "When I was at ease, I said: I will never be shaken." Rashi: I thought so, but it was not in my hands. It was in God's. Radak (Rabbi David Kimchi, Provence, around 1200): when no urge to do wrong was pulling at me, I thought I would never sin, and I was proud of myself, until I saw that Your help was what held me up. Ibn Ezra (a Spanish commentator on Tanach who died in the 1160s): like a healthy, strong person who thinks he will always be that way.

Rashi, Radak and Ibn Ezra on Tehillim 30:7

Hard questions

The title says it is for dedicating the Temple. So where is the Temple?

Read past the first line and the House is gone. There is no building, no altar, no crowd. One person was close to death, cried out, and was healed. The commentators noticed. Radak (Rabbi David Kimchi, Provence, around 1200) says it outright: "there is no mention of the House in this psalm."

Rashi (the classic commentator, France, died 1105) explains the title simply. David wrote this for the Levites to sing at the dedication of the Temple in the days of his son Shlomo. And the healing? "You healed me," Rashi says, means forgiveness of sin.

Radak joins the two. David's enemies thought that his sin would cost him and his children the throne. Then Shlomo, a son of that same marriage, became king over all Israel, the one who would build the Temple. At that point, Radak writes, everyone knew David had been forgiven completely. Radak calls that forgiveness "the healing of his soul." Metzudat David (a line-by-line commentary on the Prophets and Writings, from the 1700s) names the sin: Batsheva. Shlomo was her son.

Ibn Ezra (a Spanish commentator on Tanach who died in the 1160s) lists other opinions. Some say David ordered it sung at the First Temple. Some say it is about the Second Temple or the Third, with exile pictured as a sickness. His own view is that the house is David's own palace, the "house of cedar." The psalm never says "House of Hashem," he points out, and around that time David was sick and recovered.

The Malbim (Rabbi Meir Leibush Weiser, a commentator of the 1800s) reads it another way again. The house is the body, the home the soul lives in. When David was sick, the pillars of that house shook. When he was healed, the house was rebuilt.

So the sources do not agree on which house this is. Most of them do read the song itself the same way: one person's thanks for being pulled back up.

Rashi on Tehillim 30:1 and 30:3,Radak on Tehillim 30:1,Metzudat David on Tehillim 30:2,Ibn Ezra on Tehillim 30:1,Malbim on Tehillim 30:1

"Crying at night, joy in the morning." Is that a promise?

This is the line people know: "In the evening, weeping stays the night, and by morning there is a shout of joy." Anyone who has had a hard month knows one night of sleep does not fix everything. So what is the verse saying?

Start with the verb. Yalin means to stay somewhere overnight, the way a traveler does. Ibn Ezra (a Spanish commentator on Tanach who died in the 1160s) says the verse is speaking in a picture: it is the weeping that lodges for the night. He gives a second way to read it: a person goes to bed in tears and gets up in joy.

Radak (Rabbi David Kimchi, Provence, around 1200) says evening and morning are pictures too. The verse "compared the time of weeping and grief to evening, which is darkness, and the time of rescue and good to morning, which is light and joy." So it is about dark times and better times, not the clock.

How do the two compare? The first half of the verse: "His anger lasts a moment; in His favor there is life." Rashi (the classic commentator, France, died 1105) reads that as a small moment against a long life. Radak points to the Thirteen Attributes, the Torah's list of God's ways: punishment is counted there in three or four generations, kindness in thousands. (Ribono Shel Olam has an essay on what God's "anger" means.)

Then Radak says what the verse meant to David himself. The punishment he received in this world was "like a moment" in his eyes. The favor, the news that he was forgiven, is "long life, which is the life of the world to come." On that reading, the life in the verse is more than this life.

Rashi reads the line before it as David speaking to everyone else: sing about what God did for me, because you can rely on Him to do good for you too, "and even if you are in distress, do not be afraid." The psalm does not say there is no night. Its writer had one.

Tehillim 30:5-6,Ibn Ezra on Tehillim 30:6,Radak on Tehillim 30:6,Rashi on Tehillim 30:5-6

"Will dust thank You?" Doesn't Judaism say the soul lives on?

In the middle of the psalm David argues for his life: "What is gained by my blood, by my going down to the pit? Will dust thank You? Will it tell of Your truth?" It sounds as if death is the end.

The plain reading is close to that. Metzudat David (a commentary on the Prophets and Writings from the 1700s) explains: what use is it if my blood is spilled? When a person goes back to being dust, will he thank You then? Better to heal him, and then he will thank You.

The Gemara asks about a similar verse of David's: "The dead do not praise God." Its answer: a person should be busy with Torah and mitzvot before he dies, "because once he dies he is finished with Torah and mitzvot, and the Holy One has no praise from him." On that reading, the verse is about what a dead person can no longer do.

Radak (Rabbi David Kimchi, Provence, around 1200) finds the soul inside David's own words. Dust will not thank God, he writes, but the spirit that returns to God will, as Kohelet (Ecclesiastes) says: "The dust returns to the earth as it was, and the spirit returns to God who gave it." What David feared, on this reading, was that his sin would cost him that return.

Now the last verse: "so that kavod will sing to You and not go silent." Kavod usually means honor or glory. Here, Radak says, it is the soul, and it answers the earlier question. Dust cannot thank. The soul can, and it does not stop: "I know that my kavod will remain after me and will sing to You forever."

Is David bargaining? The Malbim (a commentator of the 1800s) reads it differently. David, he writes, was not asking to live for his own sake, but so that he could thank God and serve Him. Ibn Ezra (Spain, 1100s) says something close: David is glad he will live to serve his Creator and come to know His works, "because for this he was created."

Tehillim 30:10 and 30:13,Metzudat David on Tehillim 30:10,Shabbat 30a, on Tehillim 115:17,Radak on Tehillim 30:10 and 30:13,Malbim on Tehillim 30:9,Ibn Ezra on Tehillim 30:12

Sparks

Short ideas from the Chassidic masters, the Kabbalah and the Mussar teachers.

Zohar

It goes dark right before the light

Zohar Chadash (a companion book to the Zohar, the central book of Kabbalah) describes two sages walking at dawn. They watched the sky go dark and then turn light. Rabbi Chizkiyah said: this is how Israel's redemption comes. When the sun is about to shine for them, trouble follows trouble and darkness follows darkness, and while they are still inside it, God's light shines on them. First they cry out, "My God, why have You left me?" Afterward comes a line from this psalm: "You untied my sackcloth and wrapped me in joy."

תָּא וְאַחֲזֵי לָךְ דְּכָךְ הִיא גְּאוּלָּתָן שֶׁל יִשְׂרָאֵל. בְּעִידְנָא דְּיִנְהַר לְהוֹן שִׁמְשָׁא דִּגְאוּלָּתָא, יֵתֵי לְהוֹן עָקָא בָּתַר עָקָא, וְקַדְרוּתָא בָּתַר קַדְרוּתָא

Zohar Chadash, Bereishit

Rav Kook

Why the song does not go quiet

Rav Kook (the first Chief Rabbi of the Land of Israel, who died in 1935) reads the last line of this psalm word for word, "so that glory will sing to You and not go silent," as the answer to a question: what are life's upsets for? The glory of the whole world is enormous, he writes, but we are so used to it that for us it would go silent. The upsets, the insecurity and the times things fall apart are what wake the song up again. And because they come at different times, the silence never gets to settle over us.

הכבוד של המציאות כולה, הנורא בהודו והדרו, היה משתתק לגבי השגתנו מרוב הרגילות עמו.

Rav Kook, Olat Re'iyah, on Mizmor Shir Chanukat HaBayit

Rav Kook

The risk of feeling untouchable

"When I was at ease, I said: I will never be shaken." Rav Kook treats that line as a warning. When a person is comfortable and thinks his good is in his own hands, that this is just how he is and his place cannot slip, that false picture itself lowers him. It wraps him in a fantasy, and low feelings about life follow. The next verse is the correction. Word for word: "Hashem, by Your will You made my mountain stand strong." Real happiness about being in a high place, he writes, depends on knowing it flows from God's will and not from chance.

כי בהיות האדם שלו, וחושב שטובו בידו... חזון כזב זה בעצמו הוא מוריד את הערך הרוחני של האדם

Rav Kook, Olat Re'iyah, on Mizmor Shir Chanukat HaBayit

Ramchal

Bad is not a second force

Ramchal (Rabbi Moshe Chaim Luzzatto, an Italian Kabbalist who died in 1746) quotes this psalm, "You hid Your face, and I was terrified," to explain where bad comes from. God actively makes the good, he writes, by sending it. Bad is only that flow being held back, a little or a lot. His example is life itself. When it arrives in full, a person is alive and healthy. When part of it is missing, the person is sick and lives in pain. So good and bad are not two flows. They are what happens when the one flow comes, or does not.

הטוב - הקב"ה עושה אותו ממש בשפעו הטוב, אבל הרע אינו אלא העדר שפעו וביטולו, אם מעט ואם הרבה

Ramchal, Da'at Tevunot, section 108 (Sefaria's numbering)

Chassidut

The sackcloth is only a cover

The Sefat Emet (Rabbi Yehudah Aryeh Leib Alter of Ger, a Chassidic leader who died in 1905) brings this psalm into a teaching about the last day of Chanukah. "You untied my sackcloth": the sackcloth is a shell. When God takes it off, what was inside shows. He says that is what Chanukah was. The Jewish people were at a low point and God helped them, so that we would know that the greater the hiding, the greater the good. And the more a person knows this and trusts God, he adds, the more the inside comes out.

ופתחת שקי כשנוטל הקליפה וההסתר ומתגלה הפנימיות... לפי גודל ההסתר גודל הטובה

Sefat Emet, Chanukah, 5631 (1870)

Halacha

The practical laws. For a final ruling, ask your rav.

Is this psalm part of Pesukei DeZimra?

No. Pesukei DeZimra, the morning's verses of praise, begins with the blessing Baruch She'amar, and both rites say this psalm before it. The Aruch HaShulchan (a law code by Rabbi Yechiel Michel Epstein, about 1900) describes Nusach Ashkenaz: this psalm, then Baruch She'amar. Siddur Sefard has it after the Hodu verses, right before Hashem Melech. The Aruch HaShulchan suggests why it was kept outside: the verses of praise are King David's, so the psalm that showed David's righteousness was set in front of them.

Aruch HaShulchan, Orach Chaim 50:3-4; Siddur Sefard, weekday Shacharit

My friend's siddur starts at Aromimcha. Is a verse missing?

It is left out on purpose. Siddur Sefard and the Chabad siddur print the title. The Sephardic Siddur Edot HaMizrach begins at Aromimcha. Rabbi Yosef Chaim of Baghdad (the Ben Ish Chai, late 1800s) explains in Od Yosef Chai: the Arizal (Rabbi Yitzchak Luria, the 1500s Kabbalist) taught that these verses are about the Ten Martyrs, sages killed by Rome. The title would make it seem to be about the dedication of the House. He also quotes a rabbi who said the title daily: do not change a psalm from how David said it.

Od Yosef Chai, Miketz 15; Ben Ish Chai, Year 1, Vayeshev (Laws of Chanukah) 25; Siddur Edot HaMizrach

Do I have to say it?

It was added late, and not everyone took it on. Peninei Halakhah (a modern law guide by Rabbi Eliezer Melamed) writes that it entered the siddur about three hundred years ago. Kabbalists said it earlier: the Kaf HaChaim (a Sephardic law commentary, early 1900s) brings it from the Arizal, in the 1500s. Maaseh Rav, a record of the Vilna Gaon's practices (1700s), has the prayer leader begin from Baruch She'amar, without this psalm. The Shulchan Aruch (the main code of Jewish law) does not list it for latecomers.

Peninei Halakhah, Prayer 14:2, note 3; Maaseh Rav 26; Kaf HaChaim, Orach Chaim 50:7; Shulchan Aruch, Orach Chaim 52:1

Is there a Kaddish after this psalm?

It depends on the rite. In Siddur Ashkenaz a Mourner's Kaddish follows it. The Biur Halacha (longer notes by the author of the Mishnah Berurah, a central commentary on daily Jewish law, about 1900) lists it in his rules for which mourner gets which Kaddish: this one belongs to mourners in their twelve months, and someone marking the anniversary of a death cannot take it from them. Siddur Sefard prints no Kaddish here. The Kaf HaChaim records the custom to say Kaddish earlier, before Hodu.

Biur Halacha 132, Ma'amar Kaddishin; Siddur Ashkenaz; Kaf HaChaim, Orach Chaim 50:6

Is it said again on Chanukah?

In many places, yes, near the end of Shacharit. Tractate Soferim (a small tractate from after the Gemara) names a psalm for each holiday: on Chanukah, Aromimcha. The Tur (a law code from the 1300s) records the custom in Spain to say a psalm there that fits the season, and calls it a good custom. The Ben Ish Chai: the psalm of the day first, then this one. The Ba'er Heitev (a 1700s digest printed with the Shulchan Aruch) quotes a view that on Chanukah this one goes first, to publicize the miracle.

Tractate Soferim 18:2; Tur, Orach Chaim 133; Ben Ish Chai, Year 1, Vayeshev (Laws of Chanukah) 26; Ba'er Heitev 132:7

Why is it printed with the Chanukah candle lighting?

Because of a custom to say it after lighting. The Shulchan Aruch itself mentions only HaNerot Halalu, "These lights," after lighting. The Kaf HaChaim cites a further custom: after HaNerot Halalu, say this psalm, and then Lamnatze'ach Binginot (Tehillim 67). Siddur Sefard prints the psalm there after Maoz Tzur. Siddur Edot HaMizrach prints it right after HaNerot Halalu. At the morning spot, the Kaf HaChaim rules that nothing changes on Chanukah: those who begin at Aromimcha all year do so then too.

Shulchan Aruch, Orach Chaim 676:4; Kaf HaChaim, Orach Chaim 676:30 and 50:7; Siddur Sefard, Chanukah

Sources

Show the 10 sources quoted on this page

Mekhilta DeRabbi Yishmael, Shirah 1
וְכִי דָּוִד בְּנָאוֹ? וַהֲלֹא שְׁלֹמֹה בְּנָאוֹ... לְפִי שֶׁנָּתַן דָּוִד נַפְשׁוֹ עָלָיו לִבְנוֹתוֹ, נִקְרָא עַל שְׁמוֹ... וְכֵן אַתְּ מוֹצֵא, שֶׁכָּל דָּבָר שֶׁאָדָם נוֹתֵן נַפְשׁוֹ עָלָיו נִקְרָא עַל שְׁמוֹ.
Did David build it? Shlomo built it... Because David gave himself over to building it, it is called by his name... And so you find: anything a person gives himself over to is called by his name.
Shabbat 30a
כֵּיוָן שֶׁאָמַר: ״ה׳ אֱלֹהִים אַל תָּשֵׁב פְּנֵי מְשִׁיחֶךָ זָכְרָה לְחַסְדֵי דָּוִד עַבְדֶּךָ״, מִיָּד נַעֲנָה. בְּאוֹתָהּ שָׁעָה נֶהְפְּכוּ פְּנֵי כׇּל שׂוֹנְאֵי דָוִד כְּשׁוּלֵי קְדֵירָה, וַיֵּדְעוּ כׇל הָעָם וְכׇל יִשְׂרָאֵל שֶׁמָּחַל לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל אוֹתוֹ עָוֹן.
When he said, "Hashem, God, do not turn away the face of Your anointed. Remember the kindnesses of David Your servant," he was answered at once. At that moment the faces of all David's enemies turned like the bottom of a pot, and all the people and all Israel knew that the Holy One had forgiven him for that sin.
Rashi on Tehillim 30:2
שֶׁהָיוּ אוֹמְרִים: אֵין לְדָוִד חֵלֶק לָעוֹלָם הַבָּא, וּכְשֶׁרָאוּ שֶׁבִּשְׁבִילוֹ נִפְתְּחוּ הַדְּלָתוֹת לָאָרוֹן, אָז יָדְעוּ שֶׁמָּחַל לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל אוֹתוֹ עָוֹן
They used to say: David has no share in the world to come. When they saw that the doors opened for the Ark because of him, they knew that the Holy One had forgiven him for that sin.
Mishnah Bikkurim 3:4
הִגִּיעוּ לְהַר הַבַּיִת, אֲפִלּוּ אַגְרִיפַּס הַמֶּלֶךְ נוֹטֵל הַסַּל עַל כְּתֵפוֹ וְנִכְנָס, עַד שֶׁמַּגִּיעַ לָעֲזָרָה. הִגִּיעַ לָעֲזָרָה וְדִבְּרוּ הַלְוִיִּם בַּשִּׁיר, אֲרוֹמִמְךָ ה׳ כִּי דִלִּיתָנִי וְלֹא שִׂמַּחְתָּ אֹיְבַי לִי
When they reached the Temple Mount, even King Agrippas would take the basket on his shoulder and go in, until he reached the courtyard. When he reached the courtyard, the Levites sang: "I will lift You high, Hashem, because You pulled me up and did not let my enemies gloat over me."
Shevuot 15b
שִׁיר שֶׁל תּוֹדָה, בְּכִנּוֹרוֹת וּבִנְבָלִים וּבְצֶלְצֶלִים עַל כׇּל פִּינָּה וּפִינָּה וְעַל כׇּל אֶבֶן גְּדוֹלָה שֶׁבִּירוּשָׁלַיִם, וְאוֹמֵר ״אֲרוֹמִמְךָ ה׳ כִּי דִלִּיתָנִי״
The song of thanksgiving, with lyres, harps and cymbals, at every corner and at every large stone in Jerusalem. And they say: "I will lift You high, Hashem, because You pulled me up."
Ibn Ezra on Tehillim 30:1
והקרוב אלי: כי זה המזמור חברו בחנוכת ביתו בית ארזים, כי הכתוב לא הזכיר בית השם
What seems right to me: he composed this psalm at the dedication of his own house, the house of cedar, because the verse does not say "the House of Hashem."
Rashi on Tehillim 30:7
בְּשַׁלְוָתִי הָיִיתִי חוֹשֵׁב לֹא אֶמּוֹט לְעוֹלָם, אֲבָל אֵין הַדָּבָר בִּרְשׁוּתִי כִּי אִם בִּרְשׁוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא
When I was at ease I used to think: I will never be shaken. But it is not in my hands. It is in the hands of the Holy One.
Radak on Tehillim 30:6
והמשיל עת הבכי והיגון לערב שהוא חשך, ועת הישועה והטובה לבקר שהוא אור ושמחה.
He compared the time of weeping and grief to evening, which is darkness, and the time of rescue and good to morning, which is light and joy.
Radak on Tehillim 30:13
למען יזמרך כבוד והוא הנפש כנגד מה שאמר: היודך עפר; אבל הכבוד יזמרך ויודך... וידעתי כי כבודי ישאר אחרי ויזמרך כבוד לעולם ולא ידם.
"So that kavod will sing to You": this is the soul, set against what he said before, "Will dust thank You?" The kavod will sing to You and thank You... I know that my kavod will remain after me, and kavod will sing to You forever and not go silent.
Peninei Halakhah, Prayer 14:2, note 3
לפני כשלוש מאות שנה נכנס לסידור "מזמור שיר חנוכת הבית", לפני כן אמרוהו רק בחנוכה. ובמקדש היו אומרים אותו בעת הבאת הביכורים
About three hundred years ago "Mizmor Shir Chanukat HaBayit" entered the siddur. Before that it was said only on Chanukah. In the Temple it was said when the first fruits were brought.

Every prayer in the siddur