The laws and customs of Passover – according to the customs of Syrian Jewry (Aram Soba)

 

The laws and customs of Passover – according to the customs of Syrian Jewry (Aram Soba), and in particular the customs of Aleppo (Halab)

Based on the books: ‘bait habichirah’ (Hamoui), Derech Eretz, Haggadah Zemeret HaAretz, Mehkery Aretz, Sefer Vayael Eliyahu, and many more. And according to what our eyes saw in the elders of the community. And everything is brought without contradiction to the halachot of Maran Rabbi Ovadia Yosef z”l.

 

 

Passover eve.

• Negotiations of business – even though that the poskim wrote that from midday onwards it is forbidden to do business, the custom in Aram Soba is that “negotiations of business” are not at all prohibited, and it is permitted to do until the evening. [And see Maran Rabbeinu Ovadia Yosef Z”l in the book Hazon Ovadia, p. 188, which he wrote ‘lehakel’, but wrote that it is good not to work from the small hour of mincha and upwards to the night.].
• It was customary in the city of Aleppo (Halab) that those whose parents passed away, go up to the cemetery on erev Passover, and at the same time lay flat on the graves of the righteous. And in ‘Damasek’ they used to go up only on the eve. Of rosh chodesh nisson, and not on the eve. of Passover.
• They used to place ten flakes in the house for the purpose of ‘bedikat chametz’, even though according to Halacha there is no charge to do so.
• In Aram Soba, women did not say “shechyanu” during the lighting of candles, but rather they are ‘yotzeh’ with this blessing of the husband at kiddush on Seder night. And this is a correct custom.

 

Matzot

• In Aram Soba, the matzos were hard, but not because there is a halachic problem when they are soft matzahs, but because in Halab they would bake in an oven called saj, which consists of a fire flame with a tin of metal on it, and they would put the dough on the metal and the tin would be exiled from above, which then they had to make the matzos thin so that they would bake on the top side. and in any case they would be hard, as demonstrated in the book ‘avkat rochel’ (New York – Nissan 5778, p. 75), well in other cities in Syria, such as Baik Qamishli, they would bake in small ovens called ‘Tabun’, it is round with an opening on its side, and from there they would put the matzos and glue them to the side of the oven, and then the matzos would be soft like pita bread.

 

The prohibition of chamatz.

• The custom of Aram Soba to eat rice and all legumes.
• In Aram Soba, it was customary to be ‘strict’ with the Halacha of “chozer ve’niyor” (chametz that was canceled on the eve. of Passover by 60, when Passover arrives, its prohibition is repeated because on Passover chametz is forbidden in any way) even though according to the opinion of maran to allow this. But on the second day of the seventh day of Passover (the second day of the last Yom Tov) this would not have been a problem.

 

Passover Prayers

• • The Arabit prayer of the night of Yom Tov used to tune with the Mackam Ajam.
  • In the city of Aleppo, these verses used to be recited in a special tone: ה’ בציון גדול ונורא הוא על כל העמים, כי ישר דבר ה’ וכל מעשהו באמונה, ולשוני תהגה צדקך כל היום תהלתך. 
  • In Dameseck there was a special Passover melody for “Kaddish” and “raui banim“.
  • On the first night of Passover, which falls on Saturday, they would not say in Aram Soba “Blessing of Ma’yan Sheva”, and as instructed by Maran Rabbino Ovadia Yosef z”l.
  • The morning prayer of Yom Tov is said in the tune of Mackam Sigha. And on the seventh day of Passover they say everything in Mackam Ajam.
  • Before the Arabit prayer, even on Chol Hamoed, Aram Soba used to recite Psalm 107, and it seems that the model of Maran Rabbino Ovadia Yosef z”l admits that it can be said, since it is on a holiday when there is no fear of reciting psalms at night, and even though on Chol Hamoed there is a place to study the matter, it turns out that the custom would not have been abolished in this case.

• On all days of Passover – in the Mincha and Arabit prayers, after Kaddish is accepted, the psalm that is recited, is “betzait yisrael (At the exit of Israel)”. 

 

Seder night

Seder bowl

• Among the Jews of Aram soba there is a custom that every married person has a seder bowl for himself (i.e., the Seder bowl with the arm of a lamb and the egg, etc.). But for those who did not do this custom, the main thing is that only one bowl is placed in front of the most honorable of the house, as explained in the Gemara Pesachim, Page 115:b.

 

Karpas

• In Aram Soba, it is not customary to eat karpas while you yaw, as the opinion of Maran Rabbino Ovadia Yosef z”l.

 

Yachatz

• And in Aram Soba, they acted according to the kabbalists’ opinion: when the matzah is sliced on the night of Passover, it is sliced as the letter “ד” form and as letter   ו”” form. And there is a custom as a form of the letter י”” (yod).
• After the offering, it was customary in Aram soba to illustrate the exodus from Egypt in front of the children, by holding (the owner of the house, or the children themselves) the slice of Afikomin tied to the shoulder, and saying as follows:

מִשְׁאֲרֹתָם צְרֻרֹת בְּשִׂמְלֹתָם עַל שִׁכְמָם. וּבְנֵי יִשְׂרָאֵל עָשׂוּ כִּדְבַר מֹשֶׁה.

 (These verses used to be recited with “taamim” (the torah tunes). And those who do not have the verse by heart, will read from the script. And I will note that in “Damaseck” they used to add the words before the verse: Our ancestors did so when they left Egypt, but in Aleppo (halab) they did not use this addition).

Asking: Where did you come from?

Respondent: From Egypt.

Asking: And where are you going?

Respondent: To Jerusalem.

And they all answer: Next year in Jerusalem. And in the book Hazon Ovadia adds that it should be said: Next year in Jerusalem The built. And some add: Next year in Jerusalem The built Soon nowadays.

And there are those who also ask: What is your food מָה הצֵדָה שֶׁלְּךָ? And responds: Matzah. (Or they reply in the language of the verse “ מִשְׁאֲרֹתָם צְרֻרֹת בְּשִׂמְלֹתָם עַל שִׁכְמָם. וּבְנֵי יִשְׂרָאֵל עָשׂוּ כִּדְבַר מֹשֶׁה. ” and then everyone answers “Next year in Jerusalem,” and each one will do as he pleases.)

 

Magid

• The entire order of the Haggadah is said in a special melody.
• In Aram soba, it is customary before saying “עבדים היינו  – We were slaves” to proclaim: “Hada al-Jawab” (this is the answer, in Arabic).

In the version of the Passover Haggadah, act as follows:

• They say, “כהא לחמא עניא די אכלו אבהתנא” “Kaha lachama Anaya di achalu Abhatna.” (and not “Ha lachama Anaya”).
• Wherever the Haggadah says “אנחנו,” it is customary for the army to say “אנו.”
• In “ma nishtanah”, the order of the questions is as follows: (1) That on all nights we do not dip. B. That on all nights we will eat chametz and matzah. C. That on all nights we will eat other vegetables. D. That on all nights we eat and drink between sittings and mesubin.
• After they say, “וערבתי בארץ מצרים… אני הוא ולא אחר.” It is quoted in the ancient Haggadah “The machzor of Aram Soba” to say this midrash: אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: כְּשֶׁיָּרַד הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִיִּים בְּמִצְרַיִם, יָרְדוּ עִמּוֹ תִּשְׁעַת אֲלָפִים רְבָבוֹת, מֵהֶם מַלְאֲכֵי אֵשׁ, וּמֵהֶם מַלְאֲכֵי בָרָד, וּמֵהֶם מַלְאֲכֵי זִיעַ, וּמֵהֶם מַלְאֲכֵי רֶתֶת, וּמֵהֶם מַלְאֲכֵי חַלְחָלָה, וְרֶתֶת וְחַלְחָלָה אוֹחֶזֶת לְמִי שֶׁהוּא רוֹאֶה אוֹתָם. אָמְרוּ לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, וַהֲלֹא מֶלֶךְ בָּשָׂר וָדָם, כְּשֶׁהוּא יוֹרֵד לַמִּלְחָמָה שָׂרָיו וַעֲבָדָיו מַקִּיפִין בִּכְבוֹדוֹ, וְאַתָּה מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא דַּיָּן עָלֵינוּ, שֶׁאֲנַחְנוּ עֲבָדֶיךָ, וְהֵם בְּנֵי בְּרִיתֶךָ, נֵרֵד וְנַעֲשֶׂה עִמָּם מִלְחָמָה. אָמַר לָהֶם: אֵין דַּעְתִּי מִתְקָרֶרֶת עַד שֶׁאֵרֵד אֲנִי בְעַצְמִי, אֲנִי בִּכְבוֹדִי, אֲנִי בִּגְדֻלָּתִי, אֲנִי בִּקְדֻשָּׁתִי, אֲנִי יְהֹוָה, אֲנִי הוּא וְלֹא אַחֵר:
•  And in the Haggadah of “zemrat haretz” wrote that they did not use Aram Soba to add the aforementioned midrash.
• And when saying “dayanu” the people of Aram Soba did not add the midrash “ ומנין שנתן לנו את ממונם etc.”
• After saying “פסח שהיו אבותינו אוכלים… it is It is quoted in the machzor of Aram Soba” to say this : “אמונים עירכו שבח” (מקאם רהאו), אֱמוּנִים עִרְכוּ שֶׁבַח, לָאֵל וְטִבְחוּ טֶבַח, וַאֲמַרְתֶּם זֶבַח, פֶּסַח הוּא לַיהֹוָה: הָרִימוּ קוֹל שִׁירִים, שִׂמְחוּ בְלֵיל שִׁמּוּרִים, עַל מַצּוֹת וּמְרוֹרִים, אִכְלוּ וּשְׁתוּ יֵינָי: וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַיהֹוָה: רִאשׁוֹן לְכָל רִאשׁוֹנִים, עַל יַד צִיר אֱמוּנִים, מִיַּד כָּל-מְעַנִּים, הִצִּיל כָּל-הֲמוֹנָי. וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַיהֹוָה: נִסֵּי אֵל זָכַרְתִּי, וַחֲסָדָיו סִפַּרְתִּי, עַתָּה יָדַעְתִּי, כִּי גָדוֹל יְהֹוָה. וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַיהֹוָה: כְּכוֹכְבֵי הַשָּׁמַיִם, מְנַשֶּׁה וְאֶפְרַיִם, יָצְאוּ מִמִּצְרַיִם, כָּל צִבְאוֹת יְהֹוָה. וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַיהֹוָה: הִנְחִיל תּוֹרָתוֹ, לְעַמּוֹ וַעֲדָתוֹ, שׁוֹמְרֵי מִצְוָתוֹ, עַם נוֹשַׁע בַּיהֹוָה. וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַיהֹוָה: נִפְלָאִים מַעֲשֶׂיךָ, וַעֲצוּמִים נִסֶּיךָ יֹאמְרוּ כָּל-חוֹסֶיךָ, טוֹב לַחֲסוֹת בַּיהֹוָה. וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַיהֹוָה:

 

matzah

• The type of matzos: see above under the heading “matzos“.

 

Hallel

• Before reciting “ שפוך חמתך” the custom of Aram soba used to say this rhyme: “ יַפְטִירוּ שְׂפָתַי תְּהַלֵּל יָהּ נִשְׁמַת כָּל חָי, בִּנְעִימָה קְדוֹשָׁה אֲסַפְּרָה שִׁמְךָ לְאֶחָי. But over the years, this custom has been forgotten.
• What is customary in some communities, when they open the door before saying “שפוך חמתך ” as well as the custom of a fifth cup or a cup of the prophet Eliyahu – is not the custom at all in Aram Soba.

 

Zeroah (arm of the lamb)

• On the eve of Passover, they would cook the “arm” and also roast it, and then on Seder night (after the “korach”) they would eat from it (both nights, and those who did not have the money to buy an arm for both nights would eat on the second night). And Maran Rabbi Ovadia Yosef Z”l wrote that it is forbidden to eat the roasted arm on Seder night, since people think it is a Passover sacrifice, and wrote about the places that used to eat it: “It is a commandment to publicize that this custom must be abolished, not to eat it on the night of Passover. However, if it is cooked, and it does not mention the name “Passover”, he wrote that it can be eaten. And here, in the matter of the custom of Aram soba, they would cook and then roast, and there is no revelation about this in the writings of Maran z”l, and therefore since this is imposed in Safeka Din, it turns out to be a division between the immigrants of Aram soba who immigrated to Eretz Israel, ans should not eat it. and the people of Aram soba who are in their communities abroad, who have what they will trust if they wish to fulfill their custom (and that is, if they cooked the arm other than roasting and the like, because otherwise the custom must be abolished and as stated).

 

One who knows– אחד מי יודע

In Aram soba, they used to say “one who knows” (at the end of the Haggadah on Seder night) in Arabic, in a slightly different version from the other Arabic formulas of other communities. The following is the text as is the custom of Aram Soba:

מן יִעלַם וּמן יִדרִי אַללַה רַבּ אִל מִדגַ’ללִי, הֵדַה הַוּאֵ אִל וַאחַד, וַאחַד יאַלִי-כַלַאְנַה.  אַללַהוּ אַללַהוּ לַא אִלַהּ אִללַה הוּא.

מן יִעלַם וּמן יִדרִי אַללַה רַבּ אִל מִדגַ’ללִי, הֵדַה הִנֵּן אִתנֵן, תנֵן מוּסַה וּאַהַרן וַאחַד יאַלִי-כַלַאְנַה. אַללַהוּ אַללַהוּ לַא אִלַהּ אִללַה הוּא.

מן יִעלַם וּמן יִדרִי אַללַה רַבּ אִל מִדגַ’ללִי, הֵדַה הִנֵּן אִתלַתֵה. תלַתֵה אַבַּתנַה, וּתנֵן מוּסַה וּאַהַרן וַאחַד יאַלִי-כַלַאְנַה. אַללַהוּ אַללַהוּ לַא אִלַהּ אִללַה הוּא.

מן יִעלַם וּמן יִדרִי אַללַה רַבּ אִל מִדגַ’ללִי, הֵדַה הִנֵּן אִל אַרבַּעַה. אַרבַּעַה אִמַּתנַה, וּתלַתֵה אַבַּתנַה, וּתנֵן מוּסַה וּאַהַרן וַאחַד יאַלִי-כַלַאְנַה. אַללַהוּ אַללַהוּ לַא אִלַהּ אִללַה הוּא.

מן יִעלַם וּמן יִדרִי אַללַה רַבּ אִל מִדגַ’ללִי, הֵדַה הִנֵּן אִל כַמשֵׂה, כַמשֵׂה מְסַאחַף אִתּוֹרָה. אַרבַּעַה אִמַּתנַה, וּתלַתֵה אַבַּתנַה, וּתנֵן מוּסַה וּאַהַרן וַאחַד יאַלִי-כַלַאְנַה. אַללַהוּ אַללַהוּ לַא אִלַהּ אִללַה הוּא.

מן יִעלַם וּמן יִדרִי אַללַה רַבּ אִל מִדגַ’ללִי, הֵדַה הִנֵּן אִסִּתֵה, סִתֵּי סְדַאדִיר אִל מִשׁנָה, כַמשֵׂה מְסַאחַף אִתּוֹרָה. אַרבַּעַה אִמַּתנַה, וּתלַתֵה אַבַּתנַה, וּתנֵן מוּסַה וּאַהַרן וַאחַד יאַלִי-כַלַאְנַה. אַללַהוּ אַללַהוּ לַא אִלַהּ אִללַה הוּא.

מן יִעלַם וּמן יִדרִי אַללַה רַבּ אִל מִדגַ’ללִי, הֵדַה הִנֵּן אִשַּׂבְּעַה, שַׂבעת-אִיַּים אִל חוּפָּה, סִתֵּי סְדַאדִיר אִל מִשׁנָה, כַמשֵׂה מְסַאחַף אִתּוֹרָה. אַרבַּעַה אִמַּתנַה, וּתלַתֵה אַבַּתנַה, וּתנֵן מוּסַה וּאַהַרן וַאחַד יאַלִי-כַלַאְנַה. אַללַהוּ אַללַהוּ לַא אִלַהּ אִללַה הוּא.

מן יִעלַם וּמן יִדרִי אַללַה רַבּ אִל מִדגַ’ללִי, הֵדַה הִנֵּן אִתמַאנֵה, תִמִן-ת-אִיַּים אִל מִילָה, שַׂבעת-אִיַּים אִל חוּפָּה, סִתֵּי סְדַאדִיר אִל מִשׁנָה, כַמשֵׂה מְסַאחַף אִתּוֹרָה. אַרבַּעַה אִמַּתנַה, וּתלַתֵה אַבַּתנַה, וּתנֵן מוּסַה וּאַהַרן וַאחַד יאַלִי-כַלַאְנַה. אַללַהוּ אַללַהוּ לַא אִלַהּ אִללַה הוּא.

מן יִעלַם וּמן יִדרִי אַללַה רַבּ אִל מִדגַ’ללִי, הֵדַה הִנֵּן אִתִּשׂעַה, תִּשׁעַת אִשׁהוֹר אִל חִבּלֵה, תִמִן-ת-אִיַּים אִל מִילָה, שַׂבעת-אִיַּים אִל חוּפָּה, סִתֵּי סְדַאדִיר אִל מִשׁנָה, כַמשֵׂה מְסַאחַף אִתּוֹרָה. אַרבַּעַה אִמַּתנַה, וּתלַתֵה אַבַּתנַה, וּתנֵן מוּסַה וּאַהַרן וַאחַד יאַלִי-כַלַאְנַה. אַללַהוּ אַללַהוּ לַא אִלַהּ אִללַה הוּא.

מן יִעלַם וּמן יִדרִי אַללַה רַבּ אִל מִדגַ’ללִי, הֵדַה הִנֵּן אִל עַשׁרַה, עַשׁר קִלְמַת אִתּוֹרָה, תִּשׁעַת אִשׁהוֹר אִל חִבּלֵה, תִמִן-ת-אִיַּים אִל מִילָה, שַׂבעת-אִיַּים אִל חוּפָּה, סִתֵּי סְדַאדִיר אִל מִשׁנָה, כַמשֵׂה מְסַאחַף אִתּוֹרָה. אַרבַּעַה אִמַּתנַה, וּתלַתֵה אַבַּתנַה, וּתנֵן מוּסַה וּאַהַרן וַאחַד יאַלִי-כַלַאְנַה. אַללַהוּ אַללַהוּ לַא אִלַהּ אִללַה הוּא.

מן יִעלַם וּמן יִדרִי אַללַה רַבּ אִל מִדגַ’ללִי, הֵדַה הִנֵּן אִל חדַעִשׁ, חדַעִשׁ  כַּוּכַּב בִּשַּׂמַה, עַשׁר קִלְמַת אִתּוֹרָה, תִּשׁעַת אִשׁהוֹר אִל חִבּלֵה, תִמִן-ת-אִיַּים אִל מִילָה, שַׂבעת-אִיַּים אִל חוּפָּה, סִתֵּי סְדַאדִיר אִל מִשׁנָה, כַמשֵׂה מְסַאחַף אִתּוֹרָה. אַרבַּעַה אִמַּתנַה, וּתלַתֵה אַבַּתנַה, וּתנֵן מוּסַה וּאַהַרן וַאחַד יאַלִי-כַלַאְנַה. אַללַהוּ אַללַהוּ לַא אִלַהּ אִללַה הוּא.

מן יִעלַם וּמן יִדרִי אַללַה רַבּ אִל מִדגַ’ללִי, הֵדַה הִנֵּן אִל תנַעשׁ, תנַעשׁ שׁבטֵי יִשְׂרָאֵל, חדַעשׁ כּוֹכַּב בִּשַּׂמַה, עַשׁר קִלְמַת אִתּוֹרָה, תִּשׁעַת אִשְׁהוֹר אִל חִבּלֵה, תִמִן-ת-אִיַּים אִל מִילָה, שַׂבעת-אִיַּים אִל חוּפָּה, סִתֵּי סְדַאדִיר אִל מִשׁנָה, כַמשֵׂה מְסַאחַף אִתּוֹרָה. אַרבַּעַה אִמַּתנַה, וּתלַתֵה אַבַּתנַה, וּתנֵן מוּסַה וּאַהַרן וַאחַד יאַלִי-כַלַאְנַה. אַללַהוּ אַללַהוּ לַא אִלַהּ אִללַה הוּא.

מן יִעלַם וּמן יִדרִי אַללַה רַבּ אִל מִדגַ’ללִי, הֵדַה הִנֵּן אִל תלַתַּעִשׁ, תלַתַּעִשׁ אִל לבְס תְּפִלִין, תנַעִשׁ שׁבטֵי יִשְׂרָאֵל, חדַעִשׁ כּוֹכַּב בִּשַּׂמַה, עַשִׁר קִלְמַת אִתּוֹרָה, תִּשׁעַת אִשׁהוֹר אִל חִבּלֵה, תִמִן-ת-אִיַּים אִל מִילָה, שַׂבעת-אִיַּים אִל חוּפָּה, סִתֵּי סְדַאדִיר אִל מִשׁנָה, כַמשֵׂה מְסַאחַף אִתּוֹרָה. אַרבַּעַה אִמַּתנַה, וּתלַתֵה אַבַּתנַה, וּתנֵן מוּסַה וּאַהַרן וַאחַד יאַלִי-כַלַאְנַה. אַללַהוּ אַללַהוּ לַא אִלַהּ אִללַה הוּא.

 

Had Gadya- חד גדיא

The piy’yut Had Gadya would be recited in Aramaic as printed in all the Haggadahs found, and not in Arabic.

Piyyutim from Aram Soba, for Passover

Piyyut composed by Rabbi Raphael Antibei zt”l.

[And the head of the Seder, rabbi Ovadia Yosef z”l, would sometimes end the Seder night by reciting this piy’yut, and if it were enough to sing in “Shalahan orech”, he would sing this piy’yut (Haggadah of Rabbi Ozen Narva, pp. 116-142).]

יָחִיד נוֹרָא נֶפֶשׁ כָּל חַי בְּיָדוֹ, וְהוּא מֵקִיץ וּמְעוֹרֵר לְכָל נִרְדָּם,

יוֹדוּ לַייָ חַסְדּוֹ, וְנִפְלְאוֹתָיו לִבְנֵי אָדָם.

הַלֵּל גָּמוּר עַם הַקֹּדֶשׁ, קַדֵּשׁ וּרְחַץ הַיָּדַיִם,

בְּנִיסָן הוּא רֹאשׁ כָּל חֹדֶשׁ,

אֵל הוֹצִיאָנוּ מִמִּצְרַיִם, חַי בַּעֲדִי עֲדָיִים  ( 2 times).

וַיּוֹשַׁע יְהֹוָה עַמּוֹ וְשָׂם עֲלֵיהֶם עֶדְיָם, כִּי הוּא מֶלֶךְ חַי וְקַיָּם,

וּפַּרְעֹה וְחֵילוֹ וְכָל עַמּוֹ , יָרֹה יָרָה בְּתוֹךְ הַיָּם  ( 2 times).

הָרֵם קוֹלְךָ, וְסַפֵּר, לְבִנְךָ, אֶת יוֹם צֵאתְךָ,

וְהָעֹמֶר, תְּהִי סוֹפֵר, מִמָּחֳרָת, שַׁבַּתְּךָ.

וַיּוֹשַׁע יְהֹוָה עַמּוֹ וְשָׂם עֲלֵיהֶם עֶדְיָם , כִּי הוּא מֶלֶךְ חַי וְקַיָּם,

וּפַּרְעֹה וְחֵילוֹ וְכָל עַמּוֹ , יָרֹה יָרָה בְּתוֹךְ הַיָּם  ( 2 times).

 

Piy’yut composed by Rabbi Raphael Antibei zt”l.

רַחוּם אַתָּה כִּי גָּאַלְתָּ לָנוּ לָנוּ מִמִּשְׁמָר

מִיַּד פַּרְעֹה הוּא וְזַרְעוֹ בַּיָּם טֻבְּעוּ בַּשַּׁחַר

פְּדֵה עַתָּה זוֹ הַשַּׁתָּא לְעַמָּךְ עַם הַנִּבְחָר

שְׁלַח לָנוּ אֵלִיָּהוּ יְבַשְּׂרֵהוּ בַּשּׁוֹפָר

אָז נָשִׁירָה אֶת הַשִּׁירָה לָאֵל פּוֹדֶה מִכָּל צָר

שִׁיר וַיּוֹשַׁע מוֹחֵה פֶּשַׁע לְעָם נוֹשַׁע מִכָּל צָר

לֵיל שֶׁל שֶׁבַע שִׁנָּה טֶבַע בְּמַטֶּה יַם סוּף נִגְזַר

עַמוֹ כֻלָּם הֵם וְעֶדְיָם עָבְרוּ בַיָּם וְחָזַר.

 

Piy’yut composed by Rabbi Eliyahu Laniado zt”l.

אֵל בְּיָדוֹ יָדוֹ יָדוֹ, יִגְאַל יִשְׂרָאֵל עַבְדּוֹ  ( 2 times)

וּבִקַּשְׁתִּי מֵחַסְדוֹ, אָנָה פָּנָה, אָנָה פָּנָה דּוֹדִי לְבַדּוֹ.

אֲהַבְתִּיךָ צוּר יְדִידִי, בְּכָל נַפְשִׁי וּמְאֹדִי  ( 2 times)

שִׁוִּיתִי שִׁמְךָ לְנֶגְדִּי, לְיַחֲדוֹ, לְיַחֲדוֹ וּלְעָבְדוֹ.

לָעַד שִׂמְחוּ קְדוֹשִׁים, בְּנִיסָן רֹאשׁ חֳדָשִׁים  ( 2 times)

כִּי בוֹ יָצָאנוּ חָפְשִׁים, מִיַּד פַּרְעֹה, מִיַּד פַּרְעֹה בְּמָרְדוֹ.

יָהּ חֲבִיבִי וּגְאוֹנִי, לָעַד הַרְבֵּה שְׂשׂוֹנִי  ( 2 times)

מָתַי תִּבְנֶה אַרְמוֹנִי, וּתְיַסֵּד, וּתְיַסֵּד אֶת יְסוֹדוֹ.

הַלֵּל יֹאמְרוּ קֳדָמָךְ, יִשְׂרָאֵל עַם תְּמִימָךְ  ( 2 times)

מָתַי יַקְרִיבוּ עַמָּךְ, הַפֶּסַח, הַפֶּסַח בְּמוֹעֲדוֹ.

וּבִזְכוּת לֵיל שִׁמּוּרִים, יִגְאַל עַם הַנִּבְחָרִים  ( 2 times)

וְעַל כַּנְפֵי נְשָׁרִים, יְבִיאֵם, יְבִיאֵם עִיר כְּבוֹדוֹ.

חִזְקוּ בָנִים וְאָבוֹת, תִּזְכּוּ לְשָׁנִים רַבּוֹת  ( 2 times)

שִׂמְחוּ בְּכַמָּה טוֹבוֹת, הוֹדוּ לַ, הוֹדוּ לַיְהֹוָה חַסְדּוֹ.

 

 

 

The Counting of the Omer

• It was customary to count the Omer in the Arabit prayer, after Kaddish would be received [before the psalm] – either during the Passover holiday or during the rest of the counting days. And not as is the custom of the Sephardim in the Land of Israel, who count after “עלינו לשבח“.
• There was the custom of Aram Soba that the public first counted the Omer, and then the chazan counted the omer. But in recent generations, the custom of the people of the community has changed, so first the chazen will count (so that the public will clearly know what day it is), and then the public will count, and is the more elite custom according to the opinion of Maran Z”l. according to the fact that even those who do otherwise there is no fear in their custom. 
• The custom in Aram Soba, after the chazen finishes praying tefilat shaharit, he counts the day of the Omer aloud without the blessing – to remind those who forgot to count at night, that they should count now. And by this the people do not lose the rest of the nights, if forgotten and not said at night. And our eyes see that recently they used to do so after “Song of the Day”. And the Gaon Rabbi Avraham Harari Raful zt”l had a special leadership for here in Yerushalayim, that every person he would meet, he would count the Omer in front of him, in order to remind every person that he had forgotten. His right will protect us.

 

Motzai Passover 

• On the end of the  Passover days, in the city of Aleppo, they would take weeds and place them on their heads. But in recent generations we have forgotten this custom.
• There was a custom in Aleppo that the children throw out seeds (called in Arabic khb zanzalkht), but this custom was abolished, and it is good that it was abolished.
• On Saturdays between Passover until shavuot , they recited in the synagogue before the Mincha prayer (and some say after the Mincha prayer), one chapter of ‘pirkai avot’ every Shabbat. And it is customary for each cantor to say aloud one or several mishnas, and the public reads quietly together with them.