Shabbos Rosh Chodesh
1. Shabbos Mevarchim Hachodesh:
When Rosh Chodesh falls on Shabbos the blessing of Mevarchim Hachodesh takes place the previous Shabbos.
The Nussach: When Rosh Chodesh falls on Shabbos-Sunday the Nussach recited by the dates of the new month is “Hashabbos Kodesh Ulimacharaso Beyom Harishon”. One however does not say Limacharaso by a two-day Rosh Chodesh that falls in the same week.
2. The meals:
A. Adding food to the meals:
When Rosh Chodesh falls on Shabbos, one is to prepare an extra dish for the Shabbos day meal in honor of Rosh Chodesh.
B. Ya’aleh Veyavo in Birchas Hamazon on Rosh Chodesh that coincides with Shabbos:
In the event that Rosh Chodesh falls on Shabbos one is to say Ritzei and Ya’aleh Veyavo.
Forgot both Ritzei and Ya’aleh Veyavo and remembered before beginning Hatov Vehameitiv: If one forgot to say both Ritzei and Ya’aleh Veyavo and remembered prior to beginning the word Baruch of Birchas Hatov Vehameitiv then he is to say the extra blessing for Shabbos and include in it Rosh Chodesh. One is to also conclude the blessing with the mention of Rosh Chodesh. The following is the Nussach to be said:
ברוך אתת ה’ אלקינו מלך העולם שנתן שבתות למנוחה לעמו לשראל באהבה לאות ולברית וראשי חדשים לזכרון. ברוך אתת ה’ מקדש השבת וישראל וראשי חדשים.
Forgot only Ritzei or only Ya’aleh Veyavo and remembered before beginning Hatov Vehameitiv: If one said Ya’aleh Veyavo but forgot to say Ritzei and remembered prior to beginning the word Baruch of Birchas Hatov Vehameitiv then he only mentions the additional blessing of Shabbos and does not include within it the mention of Rosh Chodesh. [If one said Ritzei but forgot to say Ya’aleh Veyavo then if he remembers prior to saying Baruch of the fourth Bracha then he only mentions the additional blessing of Rosh Chodesh and does not include within it the mention of Shabbos.]
Forgot Ya’aleh Veyavo and remembered after beginning the 4th blessing: If one said Ritzei but forgot to say Ya’aleh Veyavo and remembered only after saying Baruch of Hatov Vehameitiv then he is to continue as usual and does not need to repeat Birchas Hamazon.
Forgot Ritzei and remembered after beginning the 4th blessing: If one said Ya’aleh Veyavo but did not say Ritzei, [or he omitted both Ritzei and Ya’aleh Veyavo], and remembered after saying the word “Baruch” of the fourth blessing, or after completing Birchas Hamazon, then he must return to the beginning of Birchas Hamazon and recite both Ritzei and Ya’aleh Veyavo. He must repeat Ya’aleh Veyavo together with Ritzei in his second Birchas Hamazon even if he recited it in his original Birchas Hamazon.
3. The prayers:
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. The regular Nussach of Ya’aleh Veyavo is recited without adding the day of Shabbos to its wording.
Musaf Shemoneh Esrei: 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.”
What is the law if one recited the regular Shabbos Musaf Shemoneh Esrei instead of Ata Yatzarta?
If he remembered prior to completing Shemoneh Esrei, then he is to return 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”?
What is the law if one concluded the fourth blessing of Musaf with “Mikadeish Yisrael Veroshei Chodashim” and omitted Shabbos?
If one mentioned [the Musaf of] Shabbos in the middle of the blessing, then he is not to repeat the blessing or the Davening.
Q&A on Avel and Hallel
On Shabbos Rosh Chodesh, is Hallel recited when Davening in the Shiva home?
Yes. Even the Avel recites Hallel, as brought next!
Does the Avel recite Hallel on Shabbos Rosh Chodesh?
4. 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. 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. [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. [One does not recite a second half Kaddish after this reading.] The Haftorah of Rosh Chodesh is read, as explained in the next Halacha.
When Rosh Chodesh falls on Shabbos the Haftorah of “Hashamayim Kisi” is read.
Shabbos Erev Rosh Chodesh: 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: 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”.
Parshas Riei: If Parshas Re’eh is read on Shabbos Rosh Chodesh Elul one reads the Haftorah of Shabbos Rosh Chodesh, and on Shabbos Parshas Ki Seitzei the regular Haftorah is followed by Ani So’arah. 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. If Rosh Chodesh Elul falls on Sunday and is only one day and, then one reads the Haftorah beginning “Ania So’arah” and adds the first and last verse of the Haftorah of “Machar Chodesh”.
What is the law if the weekly Haftorah was read instead of the Haftorah of Rosh Chodesh?
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: 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?
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.
B. The blessings of Haftorah:
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.
C. Shnayim Mikra:
When Rosh Chodesh falls on Shabbos one is not required to read the verses of the Rosh Chodesh reading as part of Shnayim Mikra.
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. 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.
D. Av Harachamim:
When Rosh Chodesh falls on Shabbos, Tzidkasecha is not recited during the Mincha prayer.
F. Ya’aleh Veyavo in Birchas Hamazon:
See previous Halacha!
 Maharil R”H; Kaf Hachaim 417:6
 Hiskashrus 672 in name of Rav Shusterman who was the Chazan for Musaf by the Rebbe’s Minyan; See Likkueti Sichos 20:555 that the Rebbe directed the asker to ask Chazanaim that have Mesorah in this matter.
 Elya Raba 419:1; Kneses Hagedola 419; Beir Heiytiv 419:1; Chayeh Adam 117:2; M”B 419:2; Ben Ish Chaiy Vayikra 2:10; Mishmeres Shalom 30:4
Other Opinions: Some Poskim rule one is to celebrate the Rosh Chodesh meal on Sunday, as is the law regarding Purim that falls on Shabbos. The reason for this is because in any event one has a festive meal on Shabbos, and hence there is no recognition for the meal of Rosh Chodesh. [Rif and Rosh in name of Yerushalmi Megillah 1:4 brought in M”A 419:1 and Taz 419:1] The Bach concludes that this is not the custom. [brought in M”A and Taz ibid] However some Poskim write that one who is careful in this matter is blessed. [Ben Ish Chaiy ibid] Some Poskim suggest that one is to continue the third meal into the night of Motzei Shabbos, in honor of Rosh Chodesh, and in this way one also fulfills the Mitzvah of Rosh Chodesh. [M”A 419:1] Some Poskim rule that when Rosh Chodesh falls on Shabbos and Sunday one is to follow the advice of the M”A ibid and continue the third meal of Shabbos into Motzei Shabbos, as well as have a festive meal the next day on Sunday. [Nimukeiy Orach Chaim 419:1] Other Poskim rule one is to increase in the Melaveh Malka meal in honor of Rosh Chodesh which was that day. [Siddur Yaavetz brought in Ben Ish Chaiy ibid and Kaf Hachaim 419:3]
 Admur 188:13; Siddur Admur; Michaber 188:7; Tosafus Brachos 49a
 Mentioning Shabbos in Ya’aleh Veyavo or Rosh Chodesh in Ritzei: According to all opinions, Shabbos is not mentioned within the recital of Ya’aleh Veyavo and Rosh Chodesh is not mentioned within the recital of Ritzei. [Admur 188:6; 487:5; Michaber 188:5; Semag 27] The reason for this is because during Birchas Hamazon, once Ritzei has been recited, the mentioning of Shabbos has concluded. [Admur 188:6] Alternatively, the reason is because since one already said Ritzei on behalf of Shabbos, there is no reason to mention it again, as also Rosh Chodesh is only mentioned one time in Birchas Hamazon. Ya’aleh Veyavo was established in Birchas Hamazon specifically for the sake of Rosh Chodesh alone and not for the sake of Shabbos, just as Ritzei was established in Birchas Hamazon for the sake of Shabbos alone and not for the sake of Rosh Chodesh. [Admur 487:5 regarding Yom Tov]
 Admur 188:6
 The reason: The day of Shabbos is holier and more common than Rosh Chodesh and hence receives precedence. [Admur ibid]
 M”B 188:13; Ketzos Hashulchan 47:6 and footnote 13
Other opinions: Some Poskim rule one is required to repeat Ya’aleh Veayavo after Ritzei. [Levush 109, brought in Ketzos Hashulchan ibid footnote 13-See There]
 Admur ibid; M”A 188:14; Divrei Chamudos 76; See also Even Haozer; Michaber 208:18; Taz 208:19; Seder Birchas Hanehnin 1:20
The reason: Although above we stated that one is not to conclude with a blessing of Rosh Chodesh in the added blessing, this is because it is a doubt as to whether one is to conclude with a blessing of Rosh Chodesh and hence we apply the rule of Safek Brachos Lihakel. However here that one is in any event saying a concluding blessing on behalf of Shabbos, then he is to include with it also Rosh Chodesh, [as there is no question here of a blessing in vain, and he is able to be stringent regarding the doubt]. [Admur ibid]
 Siddur Admur; See Admur 188:13 for a shorter Nussach mentioned
 Admur 188:13; M”A 188:13; Beir Hagoleh; Ketzos Hashulchan 47:6; Sefer Haminhagim p. 129 [English] regarding Rosh Hashanah
 Admur 188:14; Michaber 188:7; Mordechai Brachos 176
 The reason: Although one is obligated to eat bread [on Shabbos] this obligation is only due to Shabbos, as on Rosh Chodesh there is never an obligation to [eat bread and] recite Birchas Hamazon with the mentioning of Ya’aleh Veyavo. This is similar to Maftir of Navi on Rosh Chodesh that falls on Shabbos, in which case we do not mention Rosh Chodesh [in the blessings of the Haftorah] being there is never a Haftorah on Rosh Chodesh [alone]. [Admur ibid; M”A 188:12]
 Admur 188:14; M”A 188:13; Ketzos Hashulchan 47:6
 The reason: As in every Birchas Hamazon one must mention Rosh Chodesh even though he is not repeating it for the sake of Rosh Chodesh. [ibid]
 Michaber 425:1; Beitza 17a
 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]
 Michaber 425:3; see Kaf Hachaim 425:24
 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
 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.
 Admur 487:1
 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]
 P”M 131 A”A 10; M”B 131:20; Kitzur SHU”A 207:7
 P”M 131 A”A 10; M”B 131:20; Mishmeres Shalom Hei 37; Kitzur SHU”A 207:7 regarding Beis Avel; Poskim in Kaf Hachaim 131:63 and Nitei Gavriel 96:6 footnote 10
Ruling of Admur: Tzaruch Iyun from Admur 472:5 in name of Chok Yaakov 480:2 who implies Hallel is not recited in the Shiva home even on Yom Tov and Shabbos unless it is a Hallel of Chova [Sukkos/Chanukanah/first days of Pesach]. This implies that on Rosh Chodesh he does not say Hallel even when it falls on Shabbos.
 Michaber 425:1
 Mishneh Berurah 685:9 and 12; See 282:12 for the reason why Kaddish is recited between the seven Aliyos and Maftir.
 Michaber 147:8; Kol Bo; Elya Raba 147:9; Kaf Hachaim 147:42
 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]
 Minhag Ashkenaz as brought in Kaf Hachaim 425:6; 147:44-45
Sefaradi custom: The Sephardi custom is to recite half Kaddish twice, one time after each Sefer Torah reading. [Kaf Hachaim ibid]
 Michaber 425:1
 Michaber 425:2; See Mamar “Vayomer Lo Yehonason” Iyar 1951 for an explanation of the connection between this Hatorah and Rosh Chodesh
 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]
 See 425:1; Sefer Haminhagim p. 64 [English]
 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 Sephardim [Kaf Hachaim 425:13]
 Levush 425; Mateh Efraim 581:8; Kitzur SHU”A 128:4; Kaf Hachaim 425:12; Sefer Haminhagim p. 64 [English]
 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]
 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]
 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.
 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
 Ketzos Hashulchan ibid footnote 16
 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
 Admur 188:14; 284:6; M”A 188:12; Megillah 24a
 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]
 285:9 regarding Yom Tov; Michaber 285:7; M”A 285:10; Terumos Hadeshen 123; 2:170
 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.
 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.
 Likkut Dinei Rosh Chodesh 10:12 based on Sefer Haminhagim ibid
 Admur 284:14; Siddur Admur; Rama 284:7; Sefer Haminhagim Tirana
 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.
 Admur ibid; M”A 284:8
 Admur 292:7; Siddur Admur