"Welcome to our final class on Pirkei Shira . The student of Rabbi Chanina ben Dosa, Rabbi Yeshaya, fasted 85 times because of a profound question: Dogs, described as 'brazen of spirit' and 'insatiable,' are granted the merit to recite shira (song). How could dogs, of all creatures, deserve the zechut (merit) to sing a song, especially the final song in Pirkei Shira ? An angel appeared to Rabbi Yeshaya and said, 'Yeshaya, how much longer will you fast over this matter? I swear that since this was revealed to the prophet Chavakuk, it has not been revealed to anyone else. I am telling you now because you are a student of a great man, Chanina ben Dosa. I have been sent from Heaven to reveal the answer.' The answer is: Dogs are granted this merit because they did not bark when the Jewish people left Egypt. Furthermore, they are rewarded by having their excrement used in tanning hides, which are essential for writing Sefer Torah scrolls. This explanation seems cryptic. Why are dogs considered worse than other animals? Many unkosher animals sing songs in Pirkei Shira . What is so problematic about the dog? Rav David Cohen, the Rosh Yeshiva of Chevron, explains in his book Mizmor LeDavid (page 201) that shira is fundamentally an act of praise and Hallel (glorification) to Hashem. Brazenness is the antithesis of praise, as praise inherently involves hoda'ah (acknowledgment), which means admitting that someone else is greater than you. The opposite of modeh (one who admits) is me'eiz panav (one who is brazen). The Gemara in Bava Metzia 3a states that denying a debt is an act of brazenness. Someone who borrows money and denies it is the opposite of someone who admits their debt, whether fully or partially. Therefore, dogs, known for their ultimate brazenness, seem incompatible with the concept of shira . However, there is a deeper understanding. The Zohar (volume 2, 61a) states that the dog represents Amalek. This is echoed by Rashi, who, in his commentary on Shemot, connects Amalek's attack to the Jewish people's doubt about God's presence. Rashi uses the analogy of a father carrying his son, who then questions the father's whereabouts, leading to a dog biting him. Similarly, when the Jewish people questioned God's presence after leaving Egypt, Amalek attacked. Amalek is the dog, representing fundamental evil. The question remains: how can these brazen dogs sing a song? It seems contradictory. Interestingly, this class is being recorded on Ta'anit Esther, when we recite Psalm 22, Lamnatzeach al Ayelet Hashachar , which speaks of Esther's prayers and challenges. In Psalm 22:21, Esther prays to be saved from the dog, which the Sefer Toldot Yaakov Yosef identifies as Amalek. The incredible revelation is that the dogs did not bark on the night of Yetziat Mitzrayim (the Exodus from Egypt) because the revelation of God was so immense. We recite Hallel Hagadol (the full Hallel) on this night, which is the antithesis of Amalek. The profound revelation silenced Amalek. The dog could not bark. This was the one positive action Amalek performed. However, this silence was fleeting. Rav David Cohen explains that in Az Yashir , it says, ' Azi v'zimrat Yah ' (My strength and song come from God), using only a partial name of Hashem. He explains that Amalek's existence prevents the full manifestation of God's name, as stated in Shemot, ' Ki yad al kes Yah ' (God's hand is on His throne), where 'kes' is spelled out as 'kisei' (throne), representing an incomplete name. This is particularly relevant in Az Yashir because Amalek opposes shira , attempting to undermine it. Only for a brief moment in history was Amalek silent, allowing the dog to not bark. The Chatam Sofer, in his Drashot , adds that contentment leads to praise and gratitude, while spiritual growth requires continuous seeking. We say Modim (thanks) without asking for more, but we strive for more in avodat Hashem (divine service). The dog, known for its insatiability, sings shira only for the one moment when it was silenced by divine revelation. It celebrates this single instance of restraint. This insight is particularly relevant to a student of Chanina ben Dosa, who was content with little. The student struggled to understand how the dog, the antithesis of his rebbe's contentment, could sing shira . This reveals the paradox: the dog celebrates the one moment it mirrored Chanina ben Dosa's contentment. This concludes our study of Pirkei Shira . The dog represents the antithesis of praise, while our goal is to praise Hashem. In physicality, we should be content, but in spirituality, we should always strive for more. The Zohar, quoted by Rav Chaim Palagi, notes that on Rosh Hashanah, some people only ask for material blessings, exhibiting the brazenness of dogs. Instead, they should humble themselves before Hashem. This is the essence of Pirkei Shira : to reach the level of bowing in humility, which the dog fails to do. Finally, Chanina ben Dosa was also the antithesis of Amalek, who was powerful in black magic ( kishuf ). When Yehoshua fought Amalek, he brought those who could undo kishuf . Chanina ben Dosa, however, demonstrated that ' ein od milvado ' (there is none besides Him), as even witches could not cast spells on him. This is the final message of Pirkei Shira and the dogs. It connects beautifully to Purim, where we overcome the brazenness of Haman, who represents Amalek, with hoda'ah (acknowledgment and gratitude)."