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By By Rabbi Pablo Berman,
Comunidad Israelita de El Salvador

Translated by Inés Baum - Proofreading by Ellen Zindler

Jewish tradition teaches us that this Shabbat, just before Pesach, is known as Shabbat HaGadol, “The Great Shabbat”. It is interesting to scan our sources in order to learn the reason for this name for such a special Shabbat. The Jewish sages themselves search for the answer, and they ask themselves, for instance, on the “Sefer HaPardes”: it is a custom among people to call the Shabbat prior to Pesach “Shabbat HaGadol”, although they don’t know the reason for this name, or what is so great about this day, with regard to the rest of the year’s Shabbatot.

It is possible to find the concept of Shabbat HaGadol in writings dating back to the 10th century. Most rabbinical writings explain it in relation to the departure from Egypt, which then happened on a Thursday. And the day when the people took the lamb, meant to serve on the 15th of Nissan as Korban Pesach, was the 10th of Nissan, that is, the previous Shabbat. The people of Israel, much concerned, turned to Moses and said, "If we sacrifice lambs which are sacred to the Egyptians before their very eyes, surely they will stone us." But G-d answered, "Now you will see the wonderful thing I will do for you." The Egyptians wanted to beat up the Hebrews for such affront, but they were stricken with sickness and other penalties, even before the last of the blows, the makat bechorot or “death of the firstborn”. Hence, the name of Shabbat HaGadol, for the miracle which happened in those days.

Nevertheless, Jewish sources offer us many options concerning Shabbat HaGadol. On this Shabbat, it is an ancient custom for the rabbi to deliver a special preaching about Pesach and its laws, and as it usually will be a great derashah (sermon), thus the name Shabbat HaGadol, or the choice of gadol (big) in relation to the rabbi being a great teacher, in charge of speaking that day.

Another commentary, with no support on halakhic (Jewish law) or historical sources, refers to a mistake transmitted throughout time. There is the custom of reading part of the Haggadah on the Shabbat before Pesach, especially to the children, so that they can prepare for what will later be Pesach, thus entering into the theme of the meaning of Pesach. So that, according to this position, the change from Shabbat Haggadah to Shabbat HaGadol would be just a mistake inherited throughout the ages.

Beyond all these, whether it is or is not a mistake passed from generation to generation, the idea of these two concepts of Shabbat Haggadah and Shabbat HaGadol is interesting, since these two ideas unite in some way and at some point.

Pesach preparations are not simple, they require time. To read texts we will find on the night of the Seder beforehand is positive; it is good to prepare ourselves so as to not improvise, even more so when we begin preparing our families. On the other hand, Shabbat HaGadol turns out to be a great Shabbat because it falls just before liberation, when we will be free from Mitzrayim (Egypt), which is not just a nation but also tightness, narrowness (tzar means “narrow” in Hebrew), and not only refers to physical space or material oppression, but to spiritual space as well.

Furthermore, just the fact of the family getting together for the reading of our story is a gadol fact, something really big. Families meeting and tackling with subjects having to do with our tradition, transmission from parents to their children, the putting into practice of V'higadita l'vincha, “and you shall relate to your child on that day”, all these constitute a gigantic fact.

Here lies the interest of this confrontation between Shabbat Haggadah and Shabbat HaGadol, a play on words where the main purpose is the transmission of meanings.

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Forwarded by Rabbi Gustavo Kraselnik, from Kol Shearith Israel Congregation, Panama.
Translated by Inés Baum and proofread by Ellen Zindler, from B’nei Israel Congregation, Costa Rica.

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