Song of creation praises interconnectedness of life

Hayom harat olam. (Today the world was created.) Rosh Hashanah is considered the anniversary of creation. But the first of Tishrei isn’t the first day of creation rather, according to tradition, it’s the sixth day, the day of the creation of the human being. Why would this be? Because the human being, the last of G-d’s creations, has the ability to understand that there is a creator and consequently, we are subjects to that creator.

As Rabbi Lord Jonathan Sacks puts it, “G-d made the universe. Therefore G-d owns the universe. Therefore G-d is its ultimate sovereign, since he can specify the terms and conditions under which we exist within the universe. And this applies to all humanity.” (Koren Sacks Rosh Hashanah Machzor)

But every Shabbat and festival, we recite a poetic prayer that turns this around, where instead of it being all about us, we look to the animals and the planet itself to show us how to praise G-d. This is the prayer known as Nishmat Kol Chai, and it’s a spectacular poetic expression of gratitude and praise for G-d’s creation and ongoing providence.

The opening line, “Nishmat kol chai”, means “the breath of every living being”. This phrase sets the tone for the entire prayer, emphasising the interconnectedness of all life and the divine source of existence. Each line is filled with vivid imagery and metaphors, with the seemingly inanimate elements of earth and living creatures offering praises as a tribute to the creator. By doing so, the poet acknowledges that, despite being those who speak, human beings would need to be as endless as the waves of the sea to fully praise G-d, as these lines attest:

“If our mouths were as full of song as the sea; And our tongue with jubilation as its myriad waves; If our lips were full of praise like the spacious heavens; And our eyes shone like the sun and moon; If our hands were outstretched like eagles of the sky; And our feet as swift as gazelles, still we could not thank You enough, Lord our G-d and G-d of our ancestors, or bless Your name for even one of the thousand thousands and myriad myriads of favours You did for our ancestors and for us.”

(Translation: Koren Sacks Rosh Hashanah Machzor)

In this, we can see that even with all the elements and beings of nature on the planet, we would not be able to praise G-d for divine redemption. More, by using these images, we are also praising G-d for the amazing elements of creation. This mix of nature and history is alluded to in the first mentions of this prayer. The Talmud in Taanit states that it is one of thanksgiving said when rain comes after a drought, but it is also mentioned as something we say on the seder night in the tractate Pesachim. The first idea echoes the natural elements of praise, while the second references the historical aspect.

Interestingly, the Talmud calls this prayer “Birkat Hashir” (the grace or blessing of the song). Considering that there is no blessing of “Baruch Ata” at the beginning or end of it, why would it be called a blessing? If we look at how Rabbi JB Soloveitchik considers what a bracha is, perhaps this will become clear.

Rabbi Soloveitchik argues that bracha signifies a continuous process of renewal and creativity that goes both ways – from G-d to human, and from human out to the world, and thus back to G-d. Just as G-d blessed Adam and Eve at the creation of the world, G-d’s ongoing blessing is essential for sustaining existence. Humans, too, are called to participate in this process by actively engaging with the world and contributing to its renewal. G-d’s presence is not static but dynamic, requiring human involvement to reveal and activate it. When we “bless” G-d, as it were, we’re bringing G-d’s presence down into the world.

The name Birkat Hashir therefore shows that this prayer is a combination of song and blessing. By praising G-d for every being and element in this world and by acknowledging that all living organisms do the same, we reveal G-d in every phenomenon and in that way, we release more blessing into the world around us.

Thus, the Birkat Hashir is a profound and moving prayer that celebrates the beauty and wonder of G-d’s creation. Its poetic imagery, historical references, and themes of interconnectedness and redemption offer a rich meditation on the meaning of life and the divine purpose behind the world’s existence. Saying it on Rosh Hashanah adds a layer of significance, as it invites us to reflect on the creation itself, on our role on earth in activating blessing in the world, fulfilling our mandate to partner with G-d in bringing about a future filled with hope and renewal.

• Ilana Stein is head of education of the Academy of Jewish Thought and Learning, and a writer for African Parks, a nongovernmental organisation involved in conservation.