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DonateRosh Chodesh Teves Chanukah
Custom of lighting candle for Rebbe Meir Baal Haneis:[1] Some have a custom to light a candle in Shul on the night of Rosh Chodesh Teves in honor of Rebbe Meir Baal Haneis.
The Decree of Antiyochus against Rosh Chodesh:[2] In the twenty third year of his reign, which was the 213th year of reign of the second Temple, Antiochus waged a conquest against Jerusalem. He told his men “We will decree upon them that they may not fulfill the Mitzvos of Shabbos, Rosh Chodesh and Mila.” This plot of Antiochus found favor in the eyes of all of his princes and servants…….When Antiochus got word that his general, Nicanor, was killed he was very saddened, and sent for Bagram the Rasha [to lead the conquest in his place]. They decided to abolish the covenant made between the Jewish people and Hashem through prohibiting the keeping of Shabbos, Rosh Chodesh, and Mila. Bagram and all of his legions arrived at Jerusalem and killed many multitudes, and decreed a severe decree against keeping Shabbos, Rosh Chodesh or Mila. It was once found that a widow circumcised her newborn son on the 8th day and climbed the walls of Jerusalem together with her circumcised son. She then proclaimed “Bagram the Rasha, you will not be successful in abolishing the covenant of our forefathers from us. [The observance of] Shabbos, Rosh Chodesh or Mila will not be lost from our descendants. She then proceeded to throw her child to the ground, and she followed him, both dying simultaneously. There were many Jews who followed likewise, and refused to give up the covenant of their forefathers. |
- One versus two days of Rosh Chodesh – When is Kisleiv Malei versus Chaser?[3]
In some years both Cheshvan and Kisleiv are Malei, thus having three consecutive Malei months [Tishrei, Cheshvan, and Kisleiv]. This type of year is called a Shleima/complete year. In this year the lunar year contains 355 days. In other years both Cheshvan and Kisleiv are Chaseir, thus having three consecutive Chaseir months [Cheshvan, Kisleiv, and Teves]. This type of year is called a Chaseira/incomplete year. In this year the lunar year contains 353 days. In other years Cheshvan is Chaseir and Kisleiv is Malei, thus following regular pattern of Chaseir/Malei throughout all 12 months of the year. This type of year is called a Kesidran [proper order] year. In this year the lunar year contains 354 days. In no year is Cheshvan Malei and Kisleiv Chaseir.
The reason Cheshvan and Kisleiv are interchangeable: The reason that the two months of Cheshvan and Kisleiv do not follow the set pattern is because of the Molad. The Molad is not exactly 29.5 days, but is 29 days 12 hours and 44 minutes. Now, if we would make six months of the year Malei and 6 months Chaseir it would cause the Molad to fall 44 minutes later each month. This would eventually cause the Molad to fall many days after Rosh Chodesh and the entire proximity of the Molad to Rosh Chodesh would be lost. Because of this surplus of minutes to the Molad we need to have some years contain 8 Malei months, and some years contain 8 Chaseir months and some years contain an equal amount of Malei and Chaseir months.[4] Another reason for the interchangeable months of Cheshvon and Kisleiv is to allow the calendar to position Rosh Hashanah on its proper day of the week. In Halacha F-G we will learn that Rosh Hashanah can never fall on Sunday, Wednesday and Friday, and cannot fall on the Molad Zakein. If we set the two months of Cheshvan/Kisleiv to always follow the pattern of Kesidron or to always be either both Malei or both Chaseir, then it would cause Rosh Hashanah to fall on one of the undesirable days.[5]
Determining whether Cheshvan/Kisleiv is Shaleim/Chaseir/Kesidran:[6] There are various methods that can be used to determine the patterns of the months of Cheshvan and Kisleiv. One method is by determining the number of weekdays between the falling of the previous Rosh Hashanah and the falling of next year’s Rosh Hashanah. If it is a non-leap year and there are four weekday’s in-between the two Rosh Hashanahs then the two months are Malei. If there are three weekdays in-between then the two months are Kesidran, and if there are two weekdays in-between the two months are Chaseir. If it is a leap year and there are four weekdays in-between then the two months are Chaseir. If there are five weekdays in-between then the two months are Kesidran, and if there are six weekdays in-between then the two months are Malei.[7] Another method of calculation [which is the same form of calculation to determine the next years Rosh Hashanah] is to take the weekday of last Rosh Hashanah and by a non-leap year to add two, three, or four weekdays to that day to determine next year’s Rosh Hashanah. If any of the added days falls on either Sunday, Wednesday or Friday then it eliminates the possibility of the months following that order of days. This will usually leave us with two possibilities remaining for the months of Cheshvon and Kisleiv. One then sees if any of the remaining two possibilities cause Rosh Hashanah to fall on the Molad Zakein, or prior to the Molad, and if it does then that possibility is also eliminated, thus leaving us with only one possibility for the order of the months of that year.[8]
How often is the months of Kisleiv Malei, 30 days? In the years 5761-5770, there were 6 Chaser and 4 Malei Kisleivs. In the years 5771-5785 there were 8 Chaser and 6 Malei Kisleivs.
- If one was born on the 30th of Kisleiv, when does he celebrate his birthday/Bar Mitzvah in a year that there is no 30th day in Kisleiv?[9]
One who was born on the first day of Rosh Chodesh Teves, which is the 30th of Cheshvan, and in the current year of his Bar Mitzvah there is no 30th day of Cheshvan, and hence Rosh Chodesh Kislev is only one day, he is not considered Bar Mitzvah until Rosh Chodesh Kislev, the 1st of Kislev.[10] [This same law applies likewise regarding one who was born on the 30th of Kislev, which was the first day of Rosh Chodesh, and in the current year of his Bar Mitzvah there is no 30th day of Kislev, he is not considered Bar Mitzvah until Rosh Chodesh Teves, the 1st of Teves.[11] Accordingly, regarding celebrating a birthday, one should only celebrate the birthday upon the arrival of the 1st of Kisleiv/Teves. However, the Rebbe once gave an answer in such a situation for one to celebrate his birthday on both days, the 29th of the month and on Rosh Chodesh.[12]]
Q&A If one was born on the 1st of Kisleiv, which was the only day of Rosh Chodesh, when does he celebrate his birthday/Bar Mitzvah in a year that there is two days of Rosh Chodesh Kislev? If one was born on the first day of Kislev, which was the only day of Rosh Chodesh, and in the current year of his Bar Mitzvah Rosh Chodesh Kislev is two days, he is considered Bar Mitzvah starting from the first day of Rosh Chodesh Kislev which is 30th of Cheshvan.[13] However some Poskim[14] question this matter and perhaps he does not become Bar Mitzvah until the 1st of Kislev. If one was born on the 1st of Teves, which was the only day of Rosh Chodesh, when does he celebrate his birthday/Bar Mitzvah in a year that there is two days of Rosh Chodesh Teves? This follows the same law as above.
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- Festive meals:
On Rosh Chodesh Teves, one is to increase in foods more than a regular Rosh Chodesh.[15]
- Al Hanissim:
Al Hanissim is recited also in the Musaf Shemoneh Esrei of Shabbos and Rosh Chodesh.[16]
- Hallel:[17]
Each day of Chanukah one recites the complete Hallel.[18]
Kaddish after Hallel:[19] After reciting Hallel, half Kaddish is recited.[20] On Rosh Chodesh Teves, the complete Kaddish is followed after Hallel. This is then followed by the Torah reading.
- The Rosh Chodesh Chanukah Torah Reading:[21]
The date: Rosh Chodesh Teves always falls on the 6th [and at times also the 7th] day of Chanukah. Two Sifrei Torah: On Rosh Chodesh Teves, two Sifrei Torah are removed from the ark.
The Aliyos in each scroll: A total of four Aliyos are read. The portion of Rosh Chodesh is read from the first Torah scroll and it incorporates three Aliyos.[22] The portion of Chanukah [of that day’s Karban[23]] is read from the second Torah scroll as the 4th and last Aliyah.
The half Kaddish: Half Kaddish is recited only after the reading of all four Aliyos. If, however, Kaddish was accidentally recited in-between the 3rd and 4th Aliyah, some Poskim[24] rule one is to repeat the Kaddish after the 4th Aliyah. Other Poskim[25] however rule one is not to repeat it. [Practically, the Kaddish is to be repeated.]
Mistakes in reading – Read four Aliyos of Rosh Chodesh:[26] In the event that one made a mistake and read all four Aliyos from the portion of Rosh Chodesh, then if a second scroll was not removed, they do not need to read any further.[27] If, however, a second scroll was removed, then one must read a fifth Aliyah of the Chanukah portion from this scroll, in order so people do not think the scroll is blemished. [Even if one remembered in the midst of the 4th Aliyah, he is to conclude the reading and say an after blessing, and then read a fifth Aliyah from the second scroll.[28] The same applies if one ended the third Aliyah prior to Beroshei Chodsheichem, that he is to read the fourth Aliyah from Beroshei Chodsheichem, and then read a fifth Aliyah for Chanukah.[29] If Kaddish was recited after the 4th Aliyah, it is not to be repeated after the 5th Aliyah.[30]]
Q&A on mistake in reading What is the law if on Rosh Chodesh Chanukah one read the Chanukah portion prior to the portion discussing Rosh Chodesh? One concluded the reading: If one already concluded the Chanukah reading, then he has fulfilled his obligation and is not to repeat the reading of Chanukah. Hence, one is to continue with Levi for the 1st portion of Rosh Chodesh, and say Kaddish after the 4th Aliyah. One remembered in middle of the reading:[31] Some Poskim[32] rule one must stop in middle, [roll up the Sefer Torah, and continue the reading with the reading of Rosh Chodesh from the second scroll]. Other Poskim[33] rule one is to finish the Chanukah reading for the reading of Kohen, and then continue with the remaining three Aliyos from the reading of Rosh Chodesh. Other Poskim[34] rule that only if one read three Pesukim from the Chanukah reading, is the Kohen to continue and conclude the reading, otherwise, one is to stop and open the second Sefer Torah and read the Rosh Chodesh portion. Practically, one is to follow the second opinion above and conclude the reading of Chanukah with that Aliyah.[35] [In the event that for Kohen they only read until Meleiah Ketores, then they are to call to more Aliyos for the Chanukah reading, and read the fourth Aliyah from the portion of Rosh Chodesh.[36]] Remembered in middle of the first blessing:[37] If upon the Kohen reciting the first blessing they remembered that they need to first read the portion of Rosh Chodesh, then if the Kohen did not yet recite Hashem’s name in the first blessing, he is to stop and read from the second Torah scroll. If he already recited Hashem’s name, then it is considered that began the reading and is subject to above dispute.
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- The order of the two Sifrei Torah on Rosh Chodesh Chanukah:
- Both Sifrei Torah are to be removed simultaneously from the Ark.[38]
- Holding onto the second Sefer Torah:[39] While the reading from the first Sefer Torah takes place, the second Sefer Torah is held. [It is to be held by the person who performed Pesicha[40], or given to someone else to hold.[41] The second Torah scroll should not be held exactly opposite the Bima, in order so it not be held opposite the backs of the Olah and Baal Korei.[42]]
- What to read in the first scroll? Whenever two Sifrei Torah are removed during the week when there is no Maftir, such as by Chol Hamoed Pesach, and Rosh Chodesh Teves, then one reads the first three Aliyos in the first Sefer Torah and reads the fourth Aliyah in the second Sefer Torah.
- The half Kaddish is not recited after this Aliyah, and will rather be said later on.[43] [If the Kaddish was accidentally recited after the third Aliyah, then it is disputed as to whether it is to be repeated after the fourth Aliyah.[44] Practically, the Kaddish is to be repeated.]
- Hagbah is then done to the first scroll.
- Placing the second scroll near the first scroll:[45] Prior to Hagbah being performed on the first scroll, the second scroll is placed on the Bima together with the first scroll [to the left of the first Sefer Torah, near the Baal Korei[46]], and only then is Hagbah performed.[47] [If room is needed on the Bima in order to perform the Hagbah, then the second Sefer Torah may be removed to make space after it is placed on it.]
- One may not open the second scroll until the first scroll is rolled up and placed in its Meil.[48]
- The fourth Aliyah is read from the second scroll.
- The half Kaddish is only said after the reading of the second scroll. The first Sefer Torah does not have to be placed on the Bima at the time of the saying of this Kaddish.[49]
- One then performs Hagbah to the second scroll.
- When the scrolls are being returned to the Aron, the scroll of Maftir is taken first.[50] However, if the first Sefer Torah was taken first for whatever reason, one should not switch it.[51]
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[1] Ben Ish Chaiy Vayeishev 28; Kaf Hachaim 670:13
[2] Megilas Antiyochus
[3] Rambam ibid 8:5-6; Tur 428; Understanding the Jewish calendar chapter 12-13
[4] Tur 427
[5] Tur 428
[6] Rambam ibid 8:7
[7] Rambam ibid 8:8; Tur 428
[8] See Tur ibid and Understanding the Jewish calendar chapter 13
[9] Admur 55:13; M”A 55:10; Elya Raba 55:9; Yad Ahron; M”B 55:45; Ketzos Hashulchan 15:6; Derech Hachaim; Kneses Hagedola; Poskim in Kaf Hachaim 55:60
[10] The reason: Although regarding the months and years we count starting from the second day of Rosh Chodesh, which is the main day [of the coming month] while the first day of Rosh Chodesh belongs to the previous month, nevertheless the child does not complete a full 13 years to the day until 29 full days have passed from Mar Cheshvan, just as it was when he was born, in which 29 days had passed from Mar Cheshvan. [Admur ibid; M”A ibid]
[11] Elya Raba 55:9; P”M 55 A”A 10; Machatzis Hashekel 55:10; Tehila Ledavid 55:8; Kaf Hachaim 55:60
[12] Heichal Menachem 2:38-9
[13] M”B 55:45 in name of Elya Raba; Bach; Rav Akiva Eiger; Ketzos Hashulchan 15:6
[14] Shaareiy Teshuvah 55:5 in name of Elya Raba 55:10 who states that perhaps according to M”A ibid who rules the 30th day belongs to the previous month then one does not become Bar Mitzvah until Kislev begins.
[15] Ben Ish Chaiy Vayeishev 28; Kaf Hachaim 670:13
[16] Michaber 682:2; Rebbe Yochanan in Shabbos 24a
The reason: This applies despite the fact that there is no Musaf sacrifice or prayer on Chanukah in it of itself [Michaber ibid] as this day is obligated in four prayers. [M”A 682:1; Taz 682:4; M”B 682:6]
[17] Michaber 683:1; Erechin 10
[18] The reason: As on each day of Chanukah a new miracle occurred. Alternatively, as on each day we light a different number of candles. Alternatively, as each day corresponds to the Karbanos that we read from the Torah during Chanukah, and each day there was a different set of Karbanos. [Beis Yosef; Levush; M”B 683:1; Kaf Hachaim 683:1]
[19] Siddur Admur; Levush 683; M”B 683:1; Kaf Hachaim 683:2
[20] The reason: As a full Kaddish will be recited after Uva Letziyon. This is opposed to when Hallel is recited on Rosh Chodesh or Chol Hamoed, Shabbos, or Yom Tov in which there is no full Kaddish which follows Uva Letziyon and thus the full Kaddish is recited immediately after Halel. [See Levush ibid; Shaar Hakolel 11:22]
[21] Michaber 684:3
[22] The reason: As the reading of Rosh Chodesh is more Tadir. [Taz 684:3]
How the Aliyos are split up: See P”M 684 A”A 3; M”B 684:12; Kaf Hachaim 684:21
[23] M”B 684:6; Kaf Hachaim 684:10; See Tzemach Tzedek 68; Kitzur SHU”A 139:24; Sefer Haminhagim p. 161; Sdei Chemed Chanukah 11 based on Tzemach Tzedek 68
[24] P”M 684 A”A 4; Daas Torah 684 concludes one may recite Kaddish a second time; Igros Moshe 1:101; Piskeiy Teshuvos 490:4; See Elya Raba 669:19; Shaareiy Efraim 8:77; Imrei Eish 51; Kaf Hachaim 282:48
[25] Levush; Rosh; P”M 282 A”A 17; M”B 282:34; Shraga Hameir 3:14; Piskeiy Teshuvos 684:3-4; See M”A 684:4; Taz end of 684; Maharil 182; M”B 684:16; Kaf Hachaim 684:24
[26] Michaber 684:3
[27] The reason: As the main reading is that of Rosh Chodesh. [Beis Yosef; Kaf Hachaim 684:22]
[28] M”A 684:4; M”B 684:14; Kaf Hachaim 684:23
[29] Shevet Halevi 1:193; 6:86
[30] M”A 684:4; Taz end of 684; Maharil 182; M”B 684:16; Kaf Hachaim 684:24
[31] 684:3
[32] Rama ibid
[33] Taz 684:4; M”A end of 140; Bnei Yitzchak 9; Bigdei Yesha 685:5; Derech Hachaim; Chayeh Adam 154:41; Kitzur SHU”A 139:24; M”B 684:17; Kaf Hachaim 684:26
[34] Elya Raba 684:8
[35] M”B 684:17; Biur Halacha “Veim Taah” as so rule majority of Achronim
[36] Chelkas Yaakov 1:100; Piskeiy Teshuvos 684:5
[37] Biur Halacha 684 “Veim Taah”; Kaf Hachaim 684:26; Piskeiy Teshuvos 684 footnote 19
[38] Rama 147:8; Or Zarua in name of Yerushalmi
[39] Rama 147:8; Or Zarua in name of Yerushalmi
[40] Siddur Yaavetz that the person who took it out should hold it and not give the Mitzvah to another unless he is too weak
[41] See M”B 147:29
[42] Hilchos Beis Hakenses in Shaar Hakolel 9; See Michaber Y.D. 282:1; M”B 660:3; Nesivim Besedei Hashlichus 2 p. 60; Piskei Teshuvos 150 footnote 89
[43] Admur 490:11; M”A 490:4; Levush 490:4; Beis Yosef 490 in name of Rabbeinu Yerucham Nesiv 5:4; M”B 490:4
The reason: One is not to say the Kaddish after the reading of the Parsha of the day, prior to reading the Parsha of the Musaf, as is done by Yom Tov. The reason for this is because the only reason the half Kaddish is said beforehand on Yom Tov is because the five obligatory Aliyos have been completed in the Parshas Hayom read in the first Sefer Torah, and the Maftir which reads the Parshas Hamusafim is not part of the list of obligatory Aliyos, as explained in 282:11, and therefore we make an interval with a Kaddish in-between. However, on Chol Hamoed, the obligatory reading of the four Aliyos is not complete until after the fourth reading in the second Sefer Torah and is part of the original institution to call up four people to the Torah on Chol Hamoed. Therefore, Kaddish is not recited until after the reading of the Parshas Hamusafim. [Admur ibid; M”A ibid; Levush ibid; Beis Yosef ibid]
[44] Repeat: P”M 684 A”A 4; Daas Torah 684 concludes one may recite Kaddish a second time; Igros Moshe 1:101; Piskeiy Teshuvos 490:4; See Elya Raba 669:19; Shaareiy Efraim 8:77; Imrei Eish 51; Kaf Hachaim 282:48
Don’t Repeat: Levush; Rosh; P”M 282 A”A 17; M”B 282:34; Shraga Hameir 3:14; Piskeiy Teshuvos 684:3-4; See M”A 684:4; Taz end of 684; Maharil 182; M”B 684:16; Kaf Hachaim 684:24
[45] Rama 147:8 that one is not to remove the second Sefer Torah until the first one is placed down; M”A 147:12 and M”B 147:27 that it is to be placed before Kaddish
[46] Mishneh Halachos 13:22; Piskeiy Teshuvos 147:10; Some however say that the Torah is to be placed on the right side of the first Torah. [Rav M. Harlig; See Hiskashrus 1078 footnote 5]
[46] Rama 147:8
[47] The reason: This is required to be done in order so one does not remove his mind from the Mitzvos. [Rama ibid]
[48] Michaber 147:8; Kol Bo; Elya Raba 147:9; Kaf Hachaim 147:42; Ketzos Hashulchan 84:2
[49] See Levush 682; P”M 147 A”A 12; 684 A”A 5; Elya Raba 430; Shaareiy Efraim 8:12 and 75; Kitzur SHU”A 79:1; Mishneh Berurah 685:5; Daas Torah 147; Likkutei Maharich; Piskeiy Teshuvos 147:11
Other opinions: Some Poskim rule that all three Sifrei Torah are to be placed on the Bima when the half Kaddish is recited. [Siddur Yaavetz Chol Hamoed Pesach 17; Aruch Hashulchan 147:17; Luach Eretz Yisrael in name of Rav Salant; Chayeh Levi 1:40; See Piskeiy Teshuvos 147 footnote 41]
[50] See Shaareiy Efraim 10:42 Pischeiy Shearim 44; Meishiv Behalacha 2 p. 77; Koveitz Avkas Rochel 8 p. 189
The reason: As one should begin the return with the last Serfer Torah that was used. [Pischeiy Shearim ibid]
[51] Shaareiy Efraim 10:42 Pischeiy Shearim 44
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