There is a long-held custom of hanging a copy of Shir Lamalot (Psalm 121) in the delivery room and on (or near) a newborn baby’s crib.

Giving birth, and the days immediately afterward, are a sensitive time for the mother and the newborn, both physically and spiritually, and hanging a Shir Lamaalot card serves as a safeguard.

The custom is to hang the card as soon as the expectant mother arrives at the hospital, to ensure the birth will proceed normally and easily.

Following the birth, it continues to provide protection. For the first three days, a new mother is considered a patient whose life is in danger, to the extent that Shabbat may be violated for her sake. The Shir Lamaalot protects both mother and child, so that they will survive and live a long life.

The Rebbe noted that in earlier times, when women gave birth at home, this was a natural and widespread practice. As births moved to hospitals, many people stopped observing it. The Rebbe therefore strongly encouraged reviving the custom, and said that it is “fitting and proper to publicize everywhere that Jewish people live.1”

The Rebbe added that there is yet another equally important reason for the custom: the child’s education. The first thing the baby sees should be something holy. The Rebbe added that although newborns cannot yet distinguish light from dark or sweet from bitter, they have already entered the world and have eyes with which to see it, so we should make sure that in front of their eyes are the letters of the aleph-bet, from whose combinations all of creation came into being.

Sources for the Custom

Although we have only discussed Psalm 121, different communities have varying customs. Some add additional verses as well as angelic names for spiritual protection.2

One of the sources for the custom of placing Psalm 121 in the birthing room is the enigmatic work Raziel HaMalach. It elaborates on the mystical names of G‑d hidden within the verses of this psalm, making it an ideal text for invoking Divine protection.3

At the same time, the custom of using sacred names, specifically the names of angels, to protect a mother and her newborn appears in other sources as well, going back to the equally enigmatic Alphabet of Ben Sira, which connects the practice to Lilith.4 (A discussion of that work is beyond the scope of this article.)

How to Get the Hospital to Grant Permission

Most hospitals have no issue with a card or paper bearing psalms being placed near the mother and baby. Still, the Rebbe considered this custom important enough that he offered practical advice on how to obtain permission if the staff are initially hesitant.

The Rebbe explained that since a doctor’s ultimate goal is the well-being of the patient, one need not expect the doctor to understand or relate to the spiritual significance of the custom. Rather, one can explain that having the psalm nearby will help calm the mother, which is in the best interest of the doctor and the entire medical team.5

Covering the Card

Because the card contains Divine Names, it is problematic to be unclothed in front of it. As such, in the birthing room, and in any room where babies are changed, the Shir Lamaalot card should be covered, as one may not be undressed in front of sacred writings.6 Although there are differing opinions,7 and some are lenient, allowing a single covering suffices, that is transparent, so that the psalms and Divine Name remain visible,8 according to most it is best that there be a double covering, with one of them opaque.9

In a room where marital intimacy takes place, the standard is stricter. A card hanging in the room must have a double covering, or else be removed from the room during intimacy.10 A glass frame counts as one covering, and a sheet of paper taped over it can be the second. A card that is properly affixed to the wall (glued or nailed at the top and bottom) needs only a single opaque covering.11