The Shabbos before Passover is called Shabbos HaGadol,
literally the great Shabbos. Like other holidays and special Shabbosses there
is a custom to add a selection of creative writings, literally “yotzros יוצרות” to the service. It is not an obligation
and the degree to which will this option is exercised is up to the individual
congregation.
The service as we have it today was written at various
times. The essential component consisting of Shema, its blessings, and the
Amida was established after the Babylonian exile by the prophet Ezra and the
Great Sanhedrin. The introductory psalms of Pesukei dezimra (פסוקי דזמרה) were added by Rabbi Yossi in the days of
the Talmud (c. 200 CE). During the medieval period, it was the custom for the
cantor to write liturgical poetry and songs for the service so as to educate
the congregation and generate enthusiasm for the holidays. In this spirit the
Yotzros were written. They range from high literary epics to light hearted
slogans and phrases.
The Yotzros in the siddur for Shabbos HaGadol include
three insertions into the blessings before and after Shema. The first two focus
on the lines, “Holy, Holy, Holy is the Lord of Hosts, the whole world is filled
with His Glory,” and, “Blessed is the glory of the Lord from its place.” All of
them tend to include references to the Song of Songs which is chanted on Pesach,
allusions to the slavery in Egypt, and dramatizations of the angels and the
kingdom of heaven.
Each of the first three blessings of the Shemoneh Esrei
has an insertion. The first is a short introduction to the themes of Passover
expressed in high poetry. The second includes themes of Shabbos and sanctity.
It has three short paragraphs and is slightly easier. The third stretches over
six pages of small print and covers various topics of varying difficulty. One
of its poems, “And Likewise it was at Midnight” (ויהי
בחצי הלילה), is about miracles that happened at night among them the striking
of the first born of Egypt. It was later incorporated into the Haggadah.
It is the tradition for the rabbi to take questions
about and discuss the practical observance of the Passover holiday on Shabbos
HaGadol. These practices are expressed in 855 words lucidly with rhythm and
rhyme in the piyut “Elohei haruchos l’chol bosor” אלקי הרוחות לכל בשר. In Yiddish the word
“shul” means both synagogue and school and this poem is a good example. It was
written by Rabbi
Yosef Tov Elem ben Samuel Bonfils who lived around 1150 and is counted as one
of the Tosafists. The poem often mimics Mishna Pesachim and uses expressions
from the Gemara as well.
The
first section describes the search for chomaytz, the declaration of their
annulment, koshering of kitchen utensils, and baking of matzo. The second
section is about the Seder and clearly describes the placement of the four cups
of wine. The first cup of wine is drunk for Kiddush at the introduction to the
seder. Several rituals follow and the second cup starts the retelling of the
story of the exodus from Egypt. The
third cup is at the conclusion of the meal and the fourth cup is at the end of,
Hallel, the psalms of thanksgiving and redemption. The poem ends with an
epilogue that is brought in the Haggadah:
“We have completed the sequence of Passover,
the way it is practiced; with all its rules and regulations.
Like we have merited to learn it, may we merit to do it.
Pure One who dwells in heaven,
lift up the congregation, the community that cannot be counted.
Soon guide the seedlings of your plantation,
redeemed captives to Zion with joyous song.”
לע"נ הדוד אליהו בן יואל לייב ז"ל
נלב"ע ו ניסן תשמ"א
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