Shabbos Rosh Chodesh

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Shabbos Rosh Chodesh:[1]

A. The prayer:

Shemoneh Esrei of Maariv-Shacharis-Mincha: When Rosh Chodesh falls on Shabbos one Davens the regular Shabbos Shemoneh Esrei, which contains seven blessings, for Maariv, Shacharis and Mincha, adding Ya’aleh Veyavo in the blessing of Avoda.[2] The regular dialect of Ya’aleh Veyavo is recited without adding the day of Shabbos to its wording.[3]

Musaf Shemoneh Esrei:[4] When Rosh Chodesh falls on Shabbos one adds in the fourth/middle blessing of Shemoneh Esrei the paragraph of Ata Yatzarta which discusses both [the sacrifices of] Shabbos and Rosh Chodesh. One concludes the blessing “Mikadeish Hashabbos Yisrael Veroshei Chodashim”.

 

Q&A

What is the law if one recited the regular Shabbos Musaf Shemoneh Esrei instead of Ata Yatzarta?[5]

If he remembered prior to completing Shemoneh Esrei, then he is to retract to the blessing of Ata Yatzarta. If he already concluded Shemoneh Esrei, he must repeat the Davening. If he mentioned the Musafei Rosh Chodesh in the middle of the 4th blessing he fulfills his obligation.

 

What is the law if on Shabbos Rosh Chodesh one recited Ata Yatzarta but concluded the blessing of Musaf with “Mikadeish Hashabbos” and omitted “Yisrael Veroshei Chodoshim”?

He fulfills his obligation.[6] If he remembered within Kdei Dibbur then he is to only repeat the last words of “Mikadesh Hashabbos VeYisrael Veroshei Chadashim”.[7]

 

What is the law if one concluded the fourth blessing of Musaf with “Mikadeish Yisrael Veroshei Chodashim” and omitted Shabbos?[8]

If one mentioned [the Musaf of] Shabbos in the middle of the blessing then he is not to repeat the blessing or the Davening.

 

B. Kerias Hatorah-The Torah reading:

When Rosh Chodesh coincides with Shabbos two Sifrei Torah are removed from the Ark. Seven Aliyos from the weekly Torah portion is read from the first Torah scroll. The second scroll is then placed on the Bima which is followed by half Kaddish.[9] Hagba is then done to the first scroll. One may not open the second scroll until the first scroll is rolled up and placed in its Meil.[10] [The Mi Shebeirach for the ill is recited after Hagba.] The Maftir, which is the Rosh Chodesh reading, is read from the second Torah scroll. One reads the portions of “Uviyom Hashabas” and “Uviroshei Chodsheichem” until the end of that portion.[11] One does not recite a second half Kaddish after this reading.[12]

Shabbos Rosh Chodesh Teves:[13] When Rosh Chodesh Teves falls on Shabbos three Sifrei Torah are removed. Six Aliyos are read from the weekly Parsha from the first Torah scroll. [By the 6th Aliyah the remainder of the Parsha is read from Shishi until the end of the Parsha.[14] One then places the second scroll on the Bima for the seventh Aliyah and does Hagba to the first Sefer Torah.[15] Half Kaddish is not said at this point and is recited only after the reading from the second scroll.[16] One may not open the second scroll until the first scroll is rolled up and placed in its Meil.[17]] From the second Torah scroll one Aliya is read from the Parsha of Rosh Chodesh. One begins from the words “Ubiyom Hashabbos”. [One then places the third scroll on the Bima together with the second scroll and says half Kaddish.[18] Hagba is then done to the second scroll. The Mi Shebeirach for the ill is recited after Hagba.] From the third Torah scroll, the Maftir Aliya is read from the Parsha of Chanukah [of that day’s Karban[19]]. The Haftorah of “Rini Vesimchi” of Chanukah is read, as will be explained. []

Shabbos Rosh Chodesh Shekalim:[20] When Rosh Chodesh Adar [Sheiyni-in a leap year] falls on Shabbos, three Sifreiy Torah are removed. The weekly Sedra [Parsha of the week] is read regularly from the first scroll [until the 6th Aliyah. By the 6th Aliyah the remainder of the Parsha is read from Shishi until the end of the Parsha.[21] One then places the second scroll on the Bima for the seventh Aliyah and does Hagba to the first Sefer Torah.[22] Half Kaddish is not said at this point and is recited only after the reading from the second scroll.[23] One may not open the second scroll until the first scroll is rolled up and placed in its Meil.[24]] The portion of Rosh Chodesh is then read from the second scroll. [One then places the third scroll on the Bima together with the second scroll and says half Kaddish.[25] Hagba is then done to the second scroll. The Mi Shebeirach for the ill is recited after Hagba.] This is followed by the reading of the portion of Shekalim from the third scroll. The Haftorah for Shekalim is then read, as will be explained.  [See Q&A regarding if Shekalim was read instead of Rosh Chodesh!]

Shabbos Rosh Chodesh Hachodesh:[26] When Rosh Chodesh Nissan falls on Shabbos, three Sifreiy Torah are removed. The weekly Sedra [Parsha of the week] is read regularly from the first scroll [until the 6th Aliyah. By the 6th Aliyah the remainder of the Parsha is read from Shishi until the end of the Parsha.[27] One then places the second scroll on the Bima for the seventh Aliyah and does Hagba to the first Sefer Torah.[28] Half Kaddish is not said at this point and is recited only after the reading from the second scroll.[29] One may not open the second scroll until the first scroll is rolled up and placed in its Meil.[30]] The portion of Rosh Chodesh is then read from the second scroll. [One then places the third scroll on the Bima together with the second scroll and says half Kaddish.[31] Hagba is then done to the second scroll. The Mi Shebeirach for the ill is recited after Hagba.] This is followed by the reading of the portion of Hachodesh, which is read as Maftir, from the third scroll.

 

Q&A

On Shabbos Rosh Chodesh Chanukah/Shekalim/Hachodesh, does one place the first Sefer Torah back on the Bimah when half Kaddish is said after the reading?[32]

No.[33]

 

What is one to do if on a Shabbos that one needs three Torah scrolls [Chanukah/Shekalim/Hachodesh] one only has two scrolls available?

If there are only two Torah scrolls available, then one is to read the Parsha of Rosh Chodesh from the second scroll, and read the third Parsha from the first scroll.[34] This however only applies if the first scroll is rolled to the third Parsha prior to its Hagba. If however the first scroll was not rolled to the third Parsha prior to its Hagba, then it is better to read the third Parsha from the second scroll.[35]

 

What is the law if the Baal Korei did not read until the end of Shevi’i by the 6th Aliyah on a day that three Sifrei Torah are removed?

A seventh Aliyah is to be called up for Shevi’i, and then an eighth Aliyah for the reading of the second scroll and then a ninth Aliyah for the reading of the third scroll.[36]

 

What is one to do if they mistakenly began reading Parshas Chanukah/Shekalim/Hachodesh from the second Torah scroll [by the seventh Aliyah], instead of Parshas Rosh Chodesh?

If they already began reading Parshas Chanukah[37]/Shekalim/Hachodesh from the second Torah scroll they are to complete the reading and read the portion of Rosh Chodesh from the third Torah scroll [Maftir]. By Parshas Shekalim and Hachodesh the Haftorah of Rosh Chodesh is to be read from “Hashamayim Kisi”.[38] By Chanukah the Haftorah is read from the Haftorah of Chanukah, even though its Parsha was read as the second scroll.[39]

Remembered in middle of Chanukah reading in second scroll: If one remembered prior to completing the Chanukah reading, or prior to saying the after blessing of the Aliya, some Poskim[40] rule he is to roll the Sefer Torah to the Rosh Chodesh reading, and repeat the first blessing and read from it. One then repeats the Chanukah reading from the third Sefer Torah. Practically, if one chooses to complete the Chanukah reading in the second scroll and read the Rosh Chodesh reading from the third scroll, he may do so.

 

C. Haftorah:[41]

When Rosh Chodesh falls on Shabbos the Haftorah of “Hashamayim Kisi” is read.

Shabbos Erev Rosh Chodesh:[42] If Shabbos is Erev Rosh Chodesh then the Haftorah of “Machar Chodesh” is read in place of the weekly Haftorah. 

Rosh Chodesh is two days and 1st day is on Shabbos:[43] When Rosh Chodesh is two days and falls on Shabbos and Sunday then the Haftorah of “Hashamayim Kisi” is read and after the Haftorah one reads the first and last verse of the Haftorah of “Machar Chodesh”.

Shabbos Rosh Chodesh Menachem Av:[44] On Shabbos Rosh Chodesh Menachem Av the Haftorah of “Shim’u” is read and not the Haftorah of “Hashamayim Kisiy”.[45] One adds the first and last verse of the Haftorah of “Hashamayim Kisi”.[46] [When adding the verses of Hashamayim Kisiy on Rosh Chodesh the custom is to add the first verse of the Haftorah and verses 23-24 and then again verse 23.[47]]

Parshas Riei:[48] If Parshas Re’eh is read on Shabbos Rosh Chodesh Elul one reads the Haftorah of Shabbos Rosh Chodesh[49], and on Shabbos Parshas Ki Seitzei the regular Haftorah is followed by Ani So’arah.[50] If Rosh Chodesh Elul is two days, Shabbos and Sunday, one adds the first and last verse of the Haftorah of “Machar Chodesh” after the Haftorah of Rosh Chodesh.[51] If Rosh Chodesh Elul falls on Sunday and is only one day and, then one reads the Haftorah beginning “Ania So’arah”[52] and adds the first and last verse of the Haftorah of “Machar Chodesh”.[53]

Parshas Shekalim:[54] If the Shabbos of Parshas Shekalim is Rosh Chodesh, the Haftorah for Shekalim is read.[55] This reading is then followed by the first and last verse of the Haftorah of Shabbos Rosh Chodesh. [When adding the verses of Hashamayim Kisiy on Rosh Chodesh the custom is to add the first verse of the Haftorah and verses 23-24 and then again verse 23.[56]] If Rosh Chodesh is two days, and falls on Shabbos Sunday, then one also recites the first and last verse of Machar Chodesh. One first says the first and last verse of Hashamayim Kisiy and then of Machar Chodesh.[57]

Parshas Hachodesh:[58] If the Shabbos of Parshas HaChodesh is Rosh Chodesh or Erev Rosh Chodesh, the Haftorah of Parshas HaChodesh is read.[59] This reading is then followed by the first and last verse of the Haftorah of Shabbos Rosh Chodesh or of Machar Chodesh.[60] [When adding the verses of Hashamayim Kisiy on Rosh Chodesh the custom is to add the first verse of the Haftorah and verses 23-24 and then again verse 23.[61]]

Shabbos Rosh Chodesh Teves: If Shabbos Chanukah falls on Rosh Chodesh Teves then the Haftorah of [Chanukah] Rini Vesimchi is read.[62] This reading is then followed by the first and last verse of the Haftorah of Shabbos Rosh Chodesh. [When adding the verses of Hashamayim Kisiy on Rosh Chodesh the custom is to add the first verse of the Haftorah and verses 23-24 and then again verse 23.[63]] If Rosh Chodesh Teves is two days, and falls on Shabbos Sunday, then one also recites the first and last verse of Machar Chodesh. One first says the first and last verse of Hashamayim Kisiy and then of Machar Chodesh.[64]

 

Q&A

What is the law if the weekly Haftorah was read instead of the Haftorah of Rosh Chodesh?[65]

Remembered prior to the concluding blessings: If one read the weekly Haftorah of the Parsha and remembered prior to reciting the concluding blessings over the Haftorah, then he is to now read the correct Haftorah of Rosh Chodesh and then continue with the concluding blessings.

Remembered after concluding the blessings: If one read the weekly Haftorah of the Parsha and remembered after the concluding blessings over the Haftorah, then he is to read the correct Haftorah of Rosh Chodesh without a blessing.

Remembered in middle of the concluding blessings:[66] If one read the weekly Haftorah of the Parsha and remembered his mistake in the midst of the concluding blessings, it requires further analysis as to whether he is to stop to read the correct Haftorah and then conclude the remaining blessings, or is to conclude the remaining blessings and then recite the correct Haftorah.

 

What is the law if a different weeks Haftorah was read instead of the Haftorah of Rosh Chodesh?[67]

If the Haftorah of a different week’s Parsha was read instead of the Haftorah of Rosh Chodesh, one does not fulfill his obligation, and is to read the correct Haftorah with the blessings. If however the Haftorah that one read makes mention of the topics of that weeks Parsha or of Rosh Chodesh, then he is to read the correct Haftorah without the blessings.

 

What is the law if one read the Haftorah of Rosh Chodesh instead of Chanukah/Shekalim/Hachodesh?[68]

If one mistakenly read the Haftorah of Rosh Chodesh, then he is to read the correct Haftorah. If one only remembered after the blessings, then he is to read the Haftorah without its blessings.

 

D. The blessings of Haftorah:[69]

On Shabbos Rosh Chodesh, the Maftir does not mention Rosh Chodesh at all in the blessings of Al Hatorah, which is said after the Haftorah.[70]

 

E. Shnayim Mikra:[71]

When Rosh Chodesh falls on Shabbos one is not required to read the verses of the Rosh Chodesh reading as part of Shnayim Mikra.[72]

Haftorah: When Rosh Chodesh and/or Erev Rosh Chodesh falls on Shabbos one is to read both the Haftorah of the weekly Parsha and the Haftorah which will be read in Shul.[73] Accordingly, if Rosh Chodesh is two days and falls on Shabbos and Sunday, one is to read three Haftoras; the weekly Parsha, the Haftorah of Hashamayim Kisi and the Haftorah of Machar Chodesh.[74]

 

F. Av Harachamim:[75]

Av Harachamim is not recited on Shabbos Rosh Chodesh.[76] This applies even on Shabbos Rosh Chodesh Iyar.[77]

 

G. Tzidkasecha:[78]

When Rosh Chodesh falls on Shabbos, Tzidkasecha is not recited during the Mincha prayer.

 

H. Ya’aleh Veyavo in Birchas Hamazon:

See previous Halacha!

 ____________________________

[1] 425/1-3

[2] Michaber 425/1; Beitza 17a

[3] Michaber 425/1; Admur 487/5 in parentheses (“Yom Tov which falls on Shabbos is not similar to Rosh Chodesh which falls on Shabbos in which case Shabbos is not mentioned in Ya’aleh Veyavo, due to the reasons explained in 425”)

The reason: As one has already mentioned Shabbos in the 4th blessing and there is hence no need to repeat its mentioning in Ya’aleh Veyavo. [Levush 425/1; Kaf Hachaim 425/2; See Admur ibid] Now, although on Yom Tov which falls on Shabbos some Poskim rule one is to mention Shabbos in Ya’aleh Veyavo, this is because Yom Tov is also mentioned prior to Ya’aleh Veyavo in the middle blessing, together with Shabbos. Hence, just as one repeats the mention of Yom Tov in Ya’aleh Veyavo, so too he is to repeat the mention of Shabbos in Ya’aleh Veyavo. However on Shabbos Rosh Chodesh, the only time that Rosh Chodesh is mentioned is in Ya’aleh Veyavo, and there is thus no reason to repeat the mentioning of Shabbos. [see Admur ibid]

[4] Michaber 425/3; see Kaf Hachaim 425/24

[5] Mayim Rabim 41; Birkeiy Yosef 490/8; Shalmei Tzibur p. 229; Chesed Lealafim 425/3; Kaf Hachaim 425/25-26 and 28; See Admur 487/3; P”M 425 A”A 6; Likkut Dinei Rosh Chodesh 10/14

[6] Elya Raba 425/3; Peri Chadash 425; Shalmei Tzibur p. 230a; Kneses Hagedola; Chesed Lealafim 425/3; M”B 425/15; Yeshuos Yaakov 425/1; Kaf Hachaim 425/28; Final ruling of Admur 487/3 regarding Yom Tov that falls on Shabbos; See P”M 425 A”A 6; M”A 425/6

Ruling of Admur ibid and other Poskim: A dispute regarding Yom Tov is recorded in Admur: Some Poskim rule if one forgot to mention either Shabbos or Yom Tov by the concluding blessing, he does not fulfill his obligation. However others say that it is similar to saying a weekday prayer on Shabbos/Yom Tov, in which case if one said Ya’aleh Veyavo, then he fulfills his obligation. Thus so too here, if one mentioned Shabbos/Yom Tov in the middle of the blessing, then one has fulfilled his obligation even if he does not mention it by the concluding blessing. Admur concludes that it is proper to suspect for the latter opinion and not repeat the blessing, in order not to enter oneself into a doubt of saying a blessing in vain. [Admur ibid] See however Shaar Hatziyon 425/6 that even the stringent opinion by Yom Tov would agree that by Rosh Chodesh one fulfills his obligation.

[7] Admur 487/1

[8] Admur 487/3 regarding Yom Tov that falls on Shabbos. A dispute on this matter is recorded in Admur: Some Poskim rule if one forgot to mention either Shabbos or Yom Tov by the concluding blessing, he does not fulfill his obligation. However others say that it is similar to saying a weekday prayer on Shabbos/Yom Tov, in which case if one said Ya’aleh Veyavo, then he fulfills his obligation. Thus so too here, if one mentioned Shabbos/Yom Tov in the middle of the blessing, then one has fulfilled his obligation even if he does not mention it by the concluding blessing. Admur concludes that it is proper to suspect for the latter opinion and not repeat the blessing, in order not to enter oneself into a doubt of saying a blessing in vain. [ibid]

[9] Mishneh Berurah 685/9 and 12; See 282/12 for the reason why Kaddish is recited between the seven Aliyos and Maftir.

[10] Michaber 147/8; Kol Bo; Elya Raba 147/9; Kaf Hachaim 147/42

[11] The reason we read Ubeyom Hashabbos: The reason why we begin to read from Ubeyom Hashabbos is in order to mention the Musaf sacrifice of Shabbos. Now, although on a normal Shabbos we do not read the Musaf of Shabbos, this is because its Parsha is only two verses. However on Rosh Chodesh, since in any event we read the three verses of Rosh Chodesh, we add also the verses of Shabbos. [Levush 423; Kaf Hachaim 423/8]

[12] Minhag Ashkenaz as brought in Kaf Hachaim 425/6; 147/44-45

Sefaradi custom: The Sefaradi custom is to recite half Kaddish twice, one time after each Sefer Torah reading. [Kaf Hachaim ibid]

[13] Michaber 684/3; Admur 282/15

[14] Mishneh Berurah 685/4

[15] Hagba is only done after the second scroll is placed on the Bima. [Rama 147/8] Some [Rav M. Harlig] say that the Torah is to be placed on the right side of the first Torah. Others say it is to be placed on the left side. [See Piskeiy Teshuvos 147 footnote 36; Hiskashrus 1078 footnote 5]

[16] Kaf Hachaim 684/17

[17] Michaber 147/8; Kol Bo; Elya Raba 147/9; Kaf Hachaim 147/42

[18] Admur 282/15; Mishneh Berurah 685/5; See Levush and Kaf Hachaim 684/19 for the reason behind this; The Sefaradi custom is to say two Kaddeishim, one after the second scroll, and one after the third scroll [Kaf Hachaim ibid; See Admur ibid]

[19] Tzemach Tzedek 68; Kitzur SHU”A 139/24; Kaf Hachaim 684/10

[20] 685/1; Megillah 29b

[21] Mishneh Berurah 685/4

[22] Hagba is only done after the second scroll is placed on the Bima. [Rama 147/8] Some [Rav M. Harlig] say that the Torah is to be placed on the right side of the first Torah. Others say it is to be placed on the left side. [See Piskeiy Teshuvos 147 footnote 36; Hiskashrus 1078 footnote 5]

[23] Kaf Hachaim 684/17

[24] Michaber 147/8; Kol Bo; Elya Raba 147/9; Kaf Hachaim 147/42

[25] Mishneh Berurah 685/5; See Levush and Kaf Hachaim 684/19 for the reason behind this; The Sefaradi custom is to say two Kaddeishim, one after the second scroll, and one after the third scroll [Kaf Hachaim ibid]

[26] 685/1

[27] Mishneh Berurah 685/4

[28] Hagba is only done after the second scroll is placed on the Bima. [Rama 147/8] Some [Rav M. Harlig] say that the Torah is to be placed on the right side of the first Torah. Others say it is to be placed on the left side. [See Piskeiy Teshuvos 147 footnote 36; Hiskashrus 1078 footnote 5]

[29] Kaf Hachaim 684/17

[30] Michaber 147/8; Kol Bo; Elya Raba 147/9; Kaf Hachaim 147/42

[31] Mishneh Berurah 685/5

[32] Levush, brought in Kaf Hachaim 684/19

[33] This is only done when Kaddish is said after the 1st Sefer prior to the 2nd, and not when Kaddish is said after the 2nd.

[34] Rama 669/1; Peri Chadash 684; Shulchan Gavoa 684/11; Kaf Hachaim 684/16

[35] Chemed Moshe 669; Kaf Hachaim 669/41; Biur Halacha 669/1 “Vechozrim”

[36] As the custom is to permit to add more than seven Aliyos on Shabbos [Admur 282/1] Now, although there are Poskim who forbid doing so [Tashbatz 2/70, brought in Hagahos Harif and Kaf Hachaim 282/10] and so is our custom not to add any more Aliyos [Tzemach Tzedek 35/7; Ketzos Hashulchan 84/1] nevertheless, in a case of need one may do so [Tzemach Tzedek and Ketzos Hashulchan ibid]. This especially applies in such a case that one must read another three Aliyos being that they involve three different Sefer Torahs, and hence all remaining three Aliyos are considered an obligation. See also Kaf Hachaim 684/17 in name of Peri Chadash, Levush, and Birkeiy Yosef 282/3. A further proof for this can be brought from Admur 282/20 [and Michaber 137/3; Ketzos Hashulchan 84/10] that even if one skipped one word or one letter one must go back and read it even if it means adding an Aliya, and hence certainly here one must add a seventh Aliya to Shevii and then read another two Aliyos.

Delaying Shevii until next Shabbos: One cannot delay Shevii until next Shabbos, and thus only have 8 Aliyos, as even a missed letter from the Parsha must be read that Shabbos, as brought in Admur 282/20 [and Michaber 137/3; Ketzos Hashulchan 84/10] and certainly if the entire Shevi was missed.

[37] See Shaareiy Efraim 8/76 that if one remembered prior to completing the Chanukah reading, or prior to saying the after blessing of the Aliya, he is to roll the Sefer Torah to the Rosh Chodesh reading, and repeat the first blessing and then read again the Chanukah reading from the third Sefer Torah. Practically, the Shaareiy Efraim concludes that if one chooses to complete the Chanukah reading in the second scroll and read the Rosh Chodesh reading from the third scroll he may do so.

[38] Noda Beyehuda Tinyana 11; Chayeh Adam 154/41; Shaareiy Efraim 8/82 and 91; Mishneh Berurah 685/5; Kaf Hachaim 685/14

The reason: As the one is to always read the Haftorah based on the content of the last Sefer. [ibid]

[39] Chayeh Adam 139/24; Shaareiy Efraim 8/76; M”B 684/3 in Biur Halacha “Veim Taah”; Kaf Hachaim 684/27

The reason: As the Haftorah of Chanukah contains Pirsumei Nissa. [ibid]

[40] Shaareiy Efraim 8/76

[41] Michaber 425/1

[42] Michaber 425/2; See Mamar “Vayomer Lo Yehonason” Iyar 1951 for an explanation of the connection between this Hatorah and Rosh Chodesh

[43] Michaber 425/2; Ketzos Hashulchan 88/5 that so is our custom, based on Glosses of Rebbe Rashab that so was the custom of the Rebbe Maharash; Sefer Haminhagim p. 64 [English]; See Likkutei Sichos 35/27; Shulchan Menachem 2/76

Background and other opinions: The Michaber ibid rules that one reads the Haftorah of Hashamayim Kisiy, and adds the 1st and last verse of “Machar Chodesh” to the Haftorah, and so is the Chabad custom. The Rama ibid however rules that only the Haftorah of Hashamayim Kisiy is read as one may not skip from one Navi to another. He concludes that so is the custom and so rule other Poskim. [M”A 425/4] Some Poskim rule one is to read the first and last verse by heart. [Levush 425] According to all opinions one does not read the Haftorah of Machar Chodesh, even though the second day of Rosh Chodesh is the main day. [Olas Shabbos 425/2]

[44] First opinion in Rama 425/1; Levush 549 “Custom of majority of communities”; Elya Raba 425/3 “Custom of Prague”; Degul Merivava 425; Gr”a; Sefer Haminhagim ibid; Likkutei Sichos 24/337 [published in Shaareiy Halacha Uminhag 146] See Shaareiy Efraim 9/22; See Likkutei Sichos ibid that in one year the Rebbe Rashab said the Haftorah of Hashamayim Kisi, while in a later year he said the Haftorah of Shimu.

Other opinions: Some Poskim rule one is to read the Haftorah of Hashamayim Kisi and not “Vishimue”. [Second opinion in Rama ibid, Rama concludes “So is the main opinion in an area without a set custom”; Custom of Pozna-brought in M”A 425/2] Each area is to follow their custom. [Kaf Hachaim 425/16]

[45] The reason: As during the weeks of Gimel Deparanusa and Shiva Denechmasa we do not skip any of their Haftoras. [Abudarham; Kaf Hachaim 425/10]

[46] Likkutei Sichos 13/278; See Ketzos Hashulchan 88 footnote 16

[47] Custom of Rebbe Rayatz, as brought in glosses of Rebbe to the Seder Haftoras in Siddur Torah Or, printed in Sefer Haftoras Chabad, and mentioned in Likkutei Sichos 35/187 footnote 34

The reason: In order to begin and end the last verse of Hashamayim Kisiy with a verse of good tiding. [verse 24 talks of negative matters] [Likkutei Sichos ibid]

[48] See 425/1; Sefer Haminhagim p. 64 [English]

[49] Rama ibid “that so is the custom”; Sefer Haminhagim p. 64 [English]; Ketzos Hashulchan 88 footnote 15 “There is no need to add two verses of Ania Soeira at the end of the Haftorah”

The reason: As this Haftorah contains aspects of both Rosh Chodesh and the consolement of Jerusalem. [Taz 425/2; Kaf Hachaim 425/12]

Other opinions: Some Poskim rule one is to read the Haftorah of Ania Soeira and not of Hashamayim Kisi. [Michaber 425/1] So is the custom of the Sefaradim [Kaf Hachaim 425/13]

[50] Levush 425; Mateh Efraim 581/8; Kitzur SHU”A 128/4; Kaf Hachaim 425/12; Sefer Haminhagim p. 64 [English]

[51] Igros Kodesh 5/108 [printed in Shulchan Menachem p. 96-105]

Other opinions: Some Poskim rule one is not to read the verses of Machar Chodesh after the Haftorah of Hashamayim Kisi. [Letter of Rav A”C Naah to Rebbe, brought in Igros Kodesh ibid; See Ketzos Hashulchan 88 footnote 16 for the reason]

[52] Rama 425/2; Sefer Haminhagim p. 64 [English]

The reason: As the Haftorah of Machar Chodesh does not incorporate any condolences of Jerusalem. [Olas Shabbos 425/2; Kaf Hachaim 425/19]

[53] Ketzos Hashulchan 88 footnote 16; Sefer Haminhagim p. 64 [English]; Likkutei Sichos 35/187; Igros Kodesh 5/108 [letter to Rav A.C. Naah printed in Shulchan Menachem p. 96-105] See Igros Kodesh 2/308 of Rebbe Rayatz in a letter to Rav Yaakov Landau that he was in doubt as to whether the verses of Rosh Chodesh are to be mentioned

Background: The Chabad custom is that in any situation where a different Haftorah is said in place of the Rosh Chodesh Haftorah, one should always read the first and last verse of the Haftorah of Rosh Chodesh and Erev Rosh Chodesh at the end of the Haftorah. Doing so was a directive of the Rebbe Rayatz. The questions dealt with in Likkutei Sichos 35/187 are as follows:

1) What is the basis of the dispute between the Michaber and Rama with regards to if one should or should not add the verses of Rosh Chodesh? 2) May one only add the Rosh Chodesh verses, even according to Michaber, if the Haftorah has some connection to Rosh Chodesh?

3) May one only add the verses in a case that there are opinions who hold that the Rosh Chodesh Haftorah is to be read? [as is the opinion of Rav A.C. Naah]

4)  If the 1st day of Rosh Chodesh falls on Shabbos may one add 4 verses, two for Hashamyim Kisiy and two for Machar Chodesh?

The Rebbe’s conclusions: Practically after analyzing this subject the Rebbe concludes that one is to always add the verses of Rosh Chodesh and Machar Chodesh when its Haftorah is pushed off, unlike the opinion of Rav A.C. Naah.

[54] Michaber ibid; Megillah 29b

[55] The reason for reading Haftorah of Shekalim and not Rosh Chodesh: Although the Parsha of Rosh Chodesh is Tadir [more common] and hence should have precedence, nevertheless we read the Haftorah of Shekalim being it was the last portion read. [Levush; M”B 685/3] Alternatively, it is because this Haftorah also mentions Rosh Chodesh. [Mordechai Megillah ibid] Alternatively, it is because the Sages explicitly placed these Haftorahs to be read instead of Rosh Chodesh. [Shivlei Haleket 53, brought in Elya Raba 685/17; P”M 685 A”A 1]

[56] Custom of Rebbe Rayatz, as brought in glosses of Rebbe to the Seder Haftoras in Siddur Torah Or, printed in Sefer Haftoras Chabad, and mentioned in Likkutei Sichos 35/187 footnote 34

The reason: In order to begin and end the last verse of Hashamayim Kisiy with a verse of good tiding. [verse 24 talks of negative matters] [Likkutei Sichos ibid]

[57] Likkutei Sichos 35/27; Igros Kodesh 5/108 [letter to Rav A.C. Naah printed in Shulchan Menachem p. 96-105]; See Igros Kodesh 2/308 of Rebbe Rayatz in a letter to Rav Yaakov Landau that he was in doubt as to whether the verses of Rosh Chodesh are to be mentioned in this instance; See Background ibid and other opinions brought next

Other opinions: Some Poskim rule that even according to the ruling of the Michaber ibid and Chabad custom of the Rebbe Maharash, one is not to recite the verses of Rosh Chodesh after the Haftorah of Chanukah. The reason for this is because we only mention Rosh Chodesh in cases in which there are opinions that require it to be read that Shabbos. However all the Poskim agree that the Haftorah of Chanukah is to be read instead of Rosh Chodesh and there is thus no reason to mention it. [Ketzos Hashulchan 88 footnote 16] The Rebbe in Igros Kodesh 5/108 disputes his ruling.

[58] Rama 425/1; Sefer Haminhagim p. 64 [English]

[59] Rama ibid; Sefer Haminhagim ibid

[60] Sefer Haminhagim ibid; See background ibid

Other opinions: Some Poskim rule that even according to the ruling of the Michaber ibid and Chabad custom of the Rebbe Maharash, one is not to recite the verses of Rosh Chodesh after the Haftorah of Shekalim. The reason for this is because we only mention Rosh Chodesh in cases in which there are opinions that require it to be read that Shabbos. However all the Poskim agree that the Haftorah of Shekalim is to be read instead of Rosh Chodesh and there is thus no reason to mention it. [Ketzos Hashulchan 88 footnote 16] The Rebbe in Igros Kodesh 5/108 disputes his ruling.

[61] Custom of Rebbe Rayatz, as brought in glosses of Rebbe to the Seder Haftoras in Siddur Torah Or, printed in Sefer Haftoras Chabad, and mentioned in Likkutei Sichos 35/187 footnote 34

The reason: In order to begin and end the last verse of Hashamayim Kisiy with a verse of good tiding. [verse 24 talks of negative matters] [Likkutei Sichos ibid]

[62] Michaber 684/3

The reason: As Chanukah contains Persumei Nissa over the Haftorah of Rosh Chodesh, as well as that this was the last portion that was read. [Levush; Kaf Hachaim 684/20

[63] Custom of Rebbe Rayatz, as brought in glosses of Rebbe to the Seder Haftoras in Siddur Torah Or, printed in Sefer Haftoras Chabad, and mentioned in Likkutei Sichos 35/187 footnote 34

The reason: In order to begin and end the last verse of Hashamayim Kisiy with a verse of good tiding. [verse 24 talks of negative matters] [Likkutei Sichos ibid]

[64] Likkutei Sichos 35/27; Igros Kodesh 5/108 [letter to Rav A.C. Naah printed in Shulchan Menachem p. 96-105]; See Igros Kodesh 2/308 of Rebbe Rayatz in a letter to Rav Yaakov Landau that he was in doubt as to whether the verses of Rosh Chodesh are to be mentioned in this instance; See Background ibid and other opinions brought next

Other opinions: Some Poskim rule that even according to the ruling of the Michaber ibid and Chabad custom of the Rebbe Maharash, one is not to recite the verses of Rosh Chodesh after the Haftorah of Chanukah. The reason for this is because we only mention Rosh Chodesh in cases in which there are opinions that require it to be read that Shabbos. However all the Poskim agree that the Haftorah of Chanukah is to be read instead of Rosh Chodesh and there is thus no reason to mention it. [Ketzos Hashulchan 88 footnote 16] The Rebbe ibid disputes his ruling

[65] Dvar Moshe 25/3; Shaareiy Efraim 9/19; Kaf Hachaim 425/18; Ketzos Hashulchan 88/5; Ashel Avraham, in name of Devar Moshe brought in Otzer Hamifarshim 425; Kaf Hachaim 423/9

[66] Ketzos Hashulchan ibid footnote 16

[67] Nimukei Orach Chaim 284/1; Implication of Shaareiy Efraim ibid; Ketzos Hashulchan 88/5 footnote 16 leaves this matter in question; Piskeiy Teshuvos 284/3

[68] Luach Kolel Chabad Noach; Hiskashrus 1078; based on Poskim ibid regarding if read the weekly Haftorah

[69] Admur 188/14; 284/6; M”A 188/12; Megillah 24a

[70] The reason: As there is never a Haftorah on Rosh Chodesh alone and there is hence no connection at all between the Haftorah and Rosh Chodesh. [Admur ibid; M”A 188/12]

[71] 285/9 regarding Yom Tov; Michaber 285/7; M”A 285/10; Terumos Hadeshen 123; 2/170

[72] The reason: As is the law regarding the sections read on Yom Tov, being that these sections were, or will be, read in their applicable Parshiyos.

[73] Sefer Haminhagim p. 49 [English]; Hayom Yom 30th Sivan

The ruling of Admur in the Shulchan Aruch and other opinions: In the Shulchan Aruch 285/10 Admur rules that in a week that there are two applicable Haftoras, one is to read only the Haftorah which will be read in public and not the Haftorah of the weekly Parsha. Accordingly, on Shabbos Rosh Chodesh or Erev Rosh Chodesh one only reads the Haftorah of Rosh Chodesh and not of the weekly Parsha. [Admur ibid; M”A 285/12]  The simple reason behind this ruling is as Admur ibid explains that the entire custom to read the weekly Haftorah is only in order so one be prepared in case he is called up to read it. Hence in a week that it is not being read there is no custom to review it. Some Poskim rule one is to only read the weekly Haftorah and not the additional Haftorah. [Kneses Hagedola 285; Moreh Baetzba 4/132; Ben Ish Chaiy Lech Lecha 11; Kaf Hachaim 285/36 that so is custom.] Our custom is to review all the applicable Haftoras.

[74] Likkut Dinei Rosh Chodesh 10/12 based on Sefer Haminhagim ibid

[75] Admur 284/14; Siddur Admur; Rama 284/7; Sefer Haminhagim Tirana

[76] The reason: The prayer of Av Harachamim was established in memory of the Jews murdered in Ashkenaz during the period of the Crusades. [See Shaar Hakolel 26/8] It is hence omitted on Shabbos during times in which we have extra Simcha.

[77] Admur ibid; M”A 284/8

[78] Admur 292/7; Siddur Admur

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