פיוטים למוצאי שבתות מיוחדות בלוח השנה העברי בצפון אפריקה

Over the generations, Piyyutim for Motsei Shabbat’s and Havdalah have been composed within the Jewish communities. These Piyyutim deal with exile and redemption and the image of Elijah the prophet, as reflected in the Bible and the Midrashim of Chazal, while emphasizing his destinyas the harbinger of future redemption. The present article suggests a subtype of Piyyutim for Havdalah: 'Piyyutim for special Motsei Shabbat’s on the calendar'. Such as: Motsei Shabbat’s falling on Hanukkah eve, ‘Emro Amoussim’/ Aharon Levy, (Algiers,at the latest seventeenth century). Piyyutim recited in Purim eve beginning on Motsei Shabbat’s ,such as: ‘Shir Aahava Hadash’ / Moshe Bar Shlomo D’ashkola Girodni, (Girona, end of the thirteenth century). Piyyutim recited on Rosh Chodesh eve that fell on Motsei Shabbat’s, such as:‘Shelach Minzar’ / Rabbi Shlomo Ibn Gvirol, (Spain, 1021–1058).The second Piyyut: ‘El mistater bimrom shamav’ / attributed to Rabbi Avraham Ibn Ezra, (Spain,1089–1164). The third Piyyut: ‘Bessiman tov yavo hadash’/ Jacob, (Algiers, 17th century). As well as Piyyutim for Motsei Shabbat’s during the three-week period (Telta Dforanota). The Piyyutim: ‘shochen ad likrati’ / Shmuel (Algiers, 15th-16th century). ‘Yorda plaiim im bashevihedahtih’ / Isaac (Algiers, 15th century). In conclusion, the farewell to the Shabbat Hamalka is characterized by solemnity that stems mainly from the uplifted mood due to the confidence in the blessing of heaven, after the Shabbat has been properly observed, and on holidays or Rosh Chodesh a fortiori. There are Piyyutim in which we found a double reference, both to the date and to Motsei Shabbat’s