Ashkenazi custom is (was?) to recite piyyutim during shacharit of shabbat hagadol (the shabbat before pesach).

As part of the kerovot, the piyyut elo-hei haruchot lechol basar is recited, containing a digest of the laws of bedikat chametz, hagalat kelim and afiyyat hamatzot (followed by the laws of the seder).

What is the custom in a year when shabbat hagadol is on erev pesach, meaning that one should have already carried out these activities before shabbat hagadol started?

Do we simply recite this piyyut as normal, notwithstanding its inapplicability? Or maybe we should recite it on the shabbat a week earlier, to allow people to put it into practice? Or maybe just skip it altogether in such a year?

If the answer is either of the latter two options, what about the rest of the piyyutim for shabbat hagadol? Would they follow the same practice as that of elo-hei haruchot lechol basar (either being recited a week early or just skipped), or would they be recited in their usual spot, simply omitting elo-hei haruchot lechol basar?


1 Answer 1


According to Rabbi Yehuda Spitz of Ohr Somayach, there is a four way dispute how to go about things in a year like 5781, where Erev Pesach is on Shabbos.

  1. Some say the traditional Yotzros as normal (Pri Megadim 430:1, Mishbetzos Zavav 1).
  2. Some say it the week before, as the Yotzros discuss bedikas chametz, which happened on the 13th instead of the 14th (Maharil).
  3. A variation of this is to say the second half of the piyut, starting with Yayin Ki, as it's still relevant.
  4. Some don't say it at all this year, keeping in mind the concern of having an abridged prayer service when people have to finish their chametz soon afterwards (Luach Eretz Yisroel from Rav Tucazinsky; see Mishnah Berurah (444:4)).

He cited Piskei Teshuvos (430:2) for an extensive treatment of these various minhagim. See there for more sources.


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