Reading the Nassi

This Halacha is an excerpt from our Sefer


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The reading of the Nasi:[1]

Starting from the first of Nissan until the 13th of Nissan, it is customary to read the Nasi of that day.[2]

What to read on the 1st/last day: On the first day of Nissan, one begins to read from “Veyihi Biyom Kalos Moshe.”[3] On the 13th day, one begins to read from “Zos Chanukas Hamizbeiach”.[4]

Saying the Yehi Ratzon: The Yehi Ratzon prayer is recited after the reading of each day’s Nasi.[5] The Yehi Ratzon prayer is recited even by a Kohen or Levi.[6]

Reading the Nesi’im from a Sefer Torah:[7] It is not the Chabad custom to read the portion of the Nesi’im from the Torah scroll.[8] However, some[9] are accustomed to do so, and those that do so have upon whom to rely.[10] However, those who follow this custom, should not read the portion in the Torah after the Torah reading on Shabbos, but rather after Musaf.[11]

When should the Nasi be read?[12] The Rebbe Rayatz writes to read it after Davening, before Tehillim, although the custom of the Rebbe was to read it after Tehillim.

 

Summary:

One is to recite the Nasi each day after Davening, starting from Rosh Chodesh Nissan until the 13th of Nissan. On the first day of Nissan one begins to read from “Veyihi Biyom Kalos Moshe.” On the 13th day, one begins to read from “Zos Chanukas Hamizbeiach”. The Yehi Ratzon prayer is read after the reading of each day’s Nasi. It is recited even by a Kohen or Levi.

 

 

Sparks of Kabala:

The purpose of the sacrificial offerings brought by the Nesi’im was to refine the first 12 years of a person in which he only has his animal soul.[13] The recital of the Nasi, and the subsequent Yehi Ratzon, has the power to draw a ray of G-dliness to one’s soul, as carried by the tribe of that day.[14]

 

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[1] Admur 429:15; Shlah Pesachim 140; Chok Yaakov 429:10; See Piskeiy Teshuvos 429:7

[2] The reason: After the inauguration of the Tabernacle, each day a different Nasi of a tribe offered a sacrifice to the Temple altar. Thus, in commemoration of this, we read the Nasi each day in correspondence to the 12 offerings of the Nesi’im. The sacrifices are recorded in Parshas Naso, and have been reprinted in the Tehilas Hashem Siddurim.

[3] Shaar Hakolel in Siddur Torah Oar; This follows the opinion of the Rama in 684:1 regarding the Chanukah reading

Other Opinions:  Some hold that one should begin from Birchas Kohanim. [See Otzer Minhagei Chabad, Nitei Gavriel, Piskeiy Teshuvos ibid]

[4] Shaar Hakolel in siddur Torah Or

Ruling of Admur in Shulchan Aruch and Other Opinions: In 429:15 Admur rules to read from Behaaloscha until Kein Asah Es Hamenorah, being that this paragraph corresponds to the tribe of Levi. In Kuntrus Hasiddur of Grach Nah he rules like Admur here. The Rebbe however ruled to follow the opinion of the Shaar Hakolel printed in Torah Oar. [Otzer Minhagei Chabad Nissan page 7]

[5] Shaareiy Halacha Uminhag 2:189: The Rebbe publicized that the Yehi Ratzon prayer is to be said after the reading.

Other Opinions: The saying of Yehi Ratzon was not recorded by Admur neither in his Shulchan Aruch nor his Siddur. The Rebbe Rashab was not accustomed to say this Yehi Ratzon and actually directed others not to say it. There are many [non-Chabad Chassidim] who are accustomed not to say it. [See Otzer Minhagei Chabad page 4-6]

[6] Shaareiy Halacha Uminhag 2:189 [page 80]; Hayom Yom 1st of Nissan based on directive of Rebbe Rashab

The reason: As the soul of every Jew incorporates the souls of all other Jews and all other tribes, and thus receives divine arousal from each day’s reading. Nevertheless, one who reads the paragraph of his tribe receives this revelation in a much more revealed and powerful form. [Rebbe Shaar Halacha Uminhag 2:189]

[7] Shaareiy Halacha Uminhag 2 pages 77-79

[8] As was seen by the Frierdiker Rebbe, and above by his father. Similarly, they were not stringent to read Shnayim Mikra from a sefer Torah [Rebbe ibid] Some Poskim rule one is not allowed to remove the Sefer Torah for this purpose, as it is forbidden to remove a Sefer Torah for no reason. [Maharsham 1:175; Meishiv Davar 16]

[9] See Nitei Gavriel Pesach 1; Piskeiy Teshuvos ibid that so was custom of Talmidei Habesht

[10] see Chazon Ovadia Pesach who explains in length that there is no prohibition involved here of “moving a sefer Torah for no reason”

[11] Rebbe ibid; See Piskeiy Teshuvos ibid

[12] Otzer Minhagei Chabad Nissan page 3

[13] Shelah Hakadosh Bo

[14] Rebbe in Shaar Halacha Uminhag 2:189]

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