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Table of Contents
Parshas Shekalim
Parshas Shekalim:
The reason for reading Parshas Shekalim:[1] The Torah requires that the sacrifices of the Temple be bought using the money of the new Shekalim fund, each year beginning from the month of Nissan. Thus, the collection of the annual Shekalim donation [which was mandatory] was announced in the month proceeding the month of Nissan, which is within the month of Adar that falls in proximity to Nissan. We thus read the portion of the half Shekel donation in proximity to the month of Adar as a reminder [and verbal fulfillment[2]] of this requirement.[3]
When:[4] The date for the reading of Parshas Shekalim is dependent on the day of the week that Rosh Chodesh Adar is situated that year. When [the second day of[5]] Rosh Chodesh Adar falls on a weekday, even if it falls on Erev Shabbos, the Parsha is read on the Shabbos before Rosh Chodesh, which is known as Shabbos Mevarchim Chodesh Adar.[6] If however [the second day of[7]] Rosh Chodesh Adar falls on Shabbos, the Parsha is read on Shabbos Rosh Chodesh.[8] In a leap year that there are two Adars, the Parsha is read [either] prior to Rosh Chodesh Adar Sheiyni [or on Rosh Chodesh Adar Sheiyni, in a case that Rosh Chodesh Adar Sheiyni falls on Shabbos].[9]
The portion to be read:[10] The portion read is from the beginning of Parshas Ki Sisa until the words “Lechaper Al Nafshoseichem” in verse 16.[11] The Haftorah for Shekalim is then read from “Veyichros Yehoyada”.[12]
How many Torah scrolls are removed and what is the order of reading on Shabbos Rosh Chodesh Shekalim:[13] 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.[14] One then places the second scroll on the Bima for the seventh Aliyah and does Hagba to the first Sefer Torah.[15] One may not open the second scroll until the first scroll is rolled up and placed in its Meil.[16]] 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.[17] 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. [18] 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.[19]] 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.[20] [See Q&A regarding if Shekalim was read instead of Rosh Chodesh!]
Q&A What is the law if a congregation read Parshas Shekalim a week early? They are to read it again the next Shabbos.[21]
What is the law if one began reading the wrong Haftorah?[22] If one mistakenly read the wrong Haftorah, such as the Haftorah of Rosh Chodesh or of the Parsha, 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. Q&A on Shabbos Rosh Chodesh Shekalim Does one place the first Sefer Torah back on the Bimah when half Kaddish is said after the reading?[23] No.[24]
What is the law if one mistakenly began reading Parshas Shekalim from the second Torah scroll [by Shevii], instead of Parshas Rosh Chodesh?[25] If they already began reading Parshas Shekalim from the second Torah scroll they are to complete the reading and read the portion of Rosh Chodesh from the third Torah scroll [Maftir]. The Haftorah of Rosh Chodesh is then read from “Hashamayim Kisi”. 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, and then an eighth Aliyah for the reading of the second scroll and then a ninth Aliyah for the reading of the third scroll.[26]
What is one to do if on Shabbos Rosh Chodesh Shekalim there are only 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 Parsha of Shekalim from the first scroll.[27] This however only applies if the first scroll is rolled to the Parsha of Shekalim prior to its Hagba. If, however, the first scroll was not rolled to the Parsha of Shekalim prior to its Hagba, then it is better to read the Shekalim portion from the second scroll.[28] [Seemingly, if the Parsha of Shekalim is adjacent to the weekly Parsha, then one is to read from the first scroll even it was not rolled to Shekalim prior to Hagba.[29]] |
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[1] Taz 685:1
Other reasons: Some write the reason for reading Parshas Shekalim in proximity to the month of Adar is because Haman gave Shekalim on behalf of destroying the Jewish people and in order to counteract his Shekalim Hashem gave us a Mitzvah of giving Shekalim. [Kaf Hachaim 685:3; Megillah 13b]
[2] The Mishneh Berurah 685:2 states that the reading of the Shekalim fulfills the dictum of “to complete the sacrifices using our lips”. This verse teaches us that when we are unable to fulfill a Mitzvah in its physical sense, due to lack of a Temple, we are still able to fulfill the Mitzvah by reading the verses of the Mitzvah. Accordingly reading Parshas Shekalim even today is not just a matter of commemoration but an actual level of fulfillment of the Mitzvah.
[3] Was Parshas Shekalim read in the times of the Temple? From the Taz ibid it is implied that the portion of Shekalim was also read in the times of the Temple in order to remind the people to bring the donation, and today we continue this reading. However, from the Mishneh Berurah ibid it is implied that the reading began after the destruction so we can verbally fulfill the requirement, as stated above.
[4] 685:1 and 5
[5] Levush brought in Kaf Hachaim 685:26
[6] 685:5
[7] Levush brought in Kaf Hachaim 685:26
[8] 685:1
[9] Mentioned in Michaber of both previous Halachos which adds that he is referring to “the Adar which is close to Nissan”
[10] 685:1
[11] The Michaber writes until “Veasisa Kiyor Nechoshes” which is verse 18. However, the intent is to read until that section and not literally until those words. Upashut.
[12] So rules Michaber 685:1; Kol Bo 20 and so are the Sefaradic and Chabad customs. However, the Ashkenazim are accustomed to start the Haftorah from the words “Beshnas Sheva Liyeihu”. This follows the ruling of the Tur; Levush. [Kaf Hachaim 685:11]
Reason for reading this Haftorah: This Haftorah discusses the donation of the Shekalim.
[13] 685:1
[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] Michaber 147:8; Kol Bo; Elya Raba 147:9; Kaf Hachaim 147:42
[17] 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]
[18] Michaber ibid; Megillah 29b
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]
[19] 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] [Likkiutei Sichos ibid]
[20] 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 nopt 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 Chanuka 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
[21] Yifei Laleiv 3:1 brought in Kaf Hachaim 685:4
[22] Luach Kolel Chabad Noach; Hiskashrus 1078; See 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
[23] Levush, brought in Kaf Hachaim 684:19
[24] 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.
[25] Nodah Biyehuda Mahadurah Tinyana 11; Chayeh Adam 154:41; Shaareiy Efraim 8:82; Mishneh Berurah 685:5; Kaf Hachaim 685:14
[26] As the custom is to permit to add more than seven Aliyos on Shabbos [Admur 282:1] Now, although there are Poskim that 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, 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 Shevi and then read another two Aliyos.
Delaying Shevi 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.
[27] Rama 669:1; Peri Chadash 684; Shulchan Gavoa 684:11; Kaf Hachaim 684:16
[28] Chemed Moshe 669; Kaf Hachaim 669:41; Biur Halacha 669:1 “Vechozrim”
[29] The reason: As Shekalim is read from Ki Sisa which is in proximity to the weekly Parsha, while Rosh Chodesh is read from Pinchas which is very distanced from Ki Sisa, and thuus in this situation, seemingly even according to the Chemed Moshe ibid one should read Shekalim from the first scroll.
The order if three Sifrei Torah are removed
Whenever three Sifrei Torah are removed the following order is to be followed:
- All three Sifrei Torah are to be removed simultaneously from the Ark.[1]
- Holding onto the second and third Sefer Torah:[2] While the reading from the first Sefer Torah takes place, the second and third Sefer Torah are held. [It is to be held by the person who performed Pesicha[3], or given to someone else to hold.[4] The second and third 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.[5] See previous Halacha in Q&A regarding if the Sefer Torah may be placed on a special holding chair rather than be held by a person.]
- 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.[6]
- One then places the second scroll on the Bima for the seventh Aliyah and does Hagbah to the first Sefer Torah.[7] Kaddish is not accustomed to being recited at this point prior to reading from the second Sefer Torah. This applies even if the minimum obligatory Aliyos were already all called up by the first Torah scroll.[8] [If the half Kaddish was said at this point, it is to repeated after the second Sefer Torah.[9]]
- One may not open the second scroll until the first scroll is rolled up and placed in its Meil.[10]
- The portion of Rosh Chodesh [or Bereishis on Simchas Torah] 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.[11] There is no need to place the first scroll on the Bima.[12] See above Halacha 1B for the full details of this matter!
- Hagbah is then done to the second scroll.
- One may not open the Third scroll until the second scroll is rolled up and placed in its Meil.[13]
- The Mi Shebeirach for the ill is customarily recited after Hagbah.
- This is followed by the reading Maftir.[14] [The half Kaddish is not recited after the Maftir, having been said earlier.[15]]
- One then performs Hagbah to the third scroll and reads the Haftorah.
- On Shabbos Mevarchim the Chazan for Musaf takes the scroll of Maftir to hold.[16]
- When the scrolls are being returned to the Aron, the scroll of Maftir is taken first.[17] However, if the first Sefer Torah was taken first for whatever reason, one should not switch it.[18]
[1] See Rama 147:8; Or Zarua in name of Yerushalmi
[2] See Rama 147:8; Or Zarua in name of Yerushalmi
[3] Siddur Yaavetz that the person who took it out should hold it and not give the Mitzvah to another unless he is too weak
[4] See M”B 147:29
[5] 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
[6] Mishneh Berurah 685:4
[7] Hagba is only done after the second scroll is placed on the Bima. [Rama 147:8] Some [Rav M. Harlig] say that the Rebbe instructed that 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]
[8] Admur 282:15
[9] See Halacha 1B in Q&A!
[10] Michaber 147:8; Kol Bo; Elya Raba 147:9; Kaf Hachaim 147:42
[11] Admur 282:15 and Rama 282:4 regarding Kaddish; The following Poskim regarding placing the third Sefer Torah before Kaddish: Levush 682; P”M 684 A”A 5; Shaareiy Efraim 8:12 and 75; Kitzur SHU”A 79:1; M”B 147:27; 685:5; See Levush and Kaf Hachaim 684:19 for the reason behind this
[12] M”A 147:12 that so is custom; Levush 682; P”M 147 A”A 12; P”M 684 A”A 5; Shaareiy Efraim 8:12 and 75; Kitzur SHU”A 79:1; Mishneh Berurah 685:5; Kaf Hachaim 684:19
Other opinions: Some Poskim rule that all three Sifrei Torah are to be placed on the Bima when the half Kaddish is recited. [M”A 147:12 in his ideal opinion; Siddur Yaavetz Seder Simchas Torah 30; Aruch Hashulchan 147:17; Luach Eretz Yisrael in name of Rav Salant; Chayeh Levi 1:40; See Piskeiy Teshuvos 147 footnote 41]
[13] Michaber 147:8; Kol Bo; Elya Raba 147:9; Kaf Hachaim 147:42
[14] Admur 282:15
[15] This follows the Ashkenazi custom. However, the Sephardi custom is to say two Kaddeishim whenever two or more Sifrei Torah are removed. On a day of three Sifrei Torah, the first Kaddish is recited after the second scroll, and the second is recited after the third scroll. [Kaf Hachaim 684:19; Yalkut Yosef 144:8; Piskeiy Teshuvos 147:9;]
[16] Shaar Efraim 10:41; Piskeiy Teshuvah 150:4
Bedieved: If the Chazan accidently took the first scroll, it is not to be switched for the second scroll due to worry of Pegam. [Shaareiy Efraim ibid]
[17] 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]
[18] Shaareiy Efraim 10:42 Pischeiy Shearim 44
What is one to do if on Shabbos Rosh Chodesh Shekalim there are only 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 Parsha of Shekalim from the first scroll.[1] This however only applies if the first scroll is rolled to the Parsha of Shekalim prior to its Hagbah. If however the first scroll was not rolled to the Parsha of Shekalim prior to its Hagbah, then it is better to read the Shekalim portion from the second scroll.[2] [Seemingly, if the Parsha of Shekalim is adjacent to the weekly Parsha, then one is to read from the first scroll even if it was not rolled to Shekalim prior to Hagbah.[3]]
May a second or third Sefer Torah be brought from elsewhere on a day that two Sifrei Torah are read?[4]
One is not to be lenient to bring a Sefer Torah even from one room to the next if there already is a Sefer Torah in the current room. This applies even if the Sefer Torah in the room is less Mehudar, or of a different script [i.e. Beis Yosef versus Arizal]. This applies even if one desires a second Sefer Torah for Maftir, unless rolling the Sefer Torah to the area of Maftir would involve a great Tircha Detzibura.
May a Sefer Torah will remain in a set up Aron for a few days:[5]
The above prohibition only applies if the Torah scroll is being brought to the Minyan at the time of Kerias Hatorah [and is being returned after the reading], however if [an ark[6] is prepared for the Torah scroll[7] and] it remains there for a day or two[8] then it is permitted to be brought. [This allowance applies whether it will remain a day or two prior to the reading or after the reading.[9] This allowance only applies if the Torah scroll will be placed in an actual ark or closet, and not if it will simply be left on a table or in a corner.[10] This allowance applies even if the people are able to come to Shul but they have a justified reason for desiring to make their own Minyan.[11] However, this allowance is not to be used for unjustified reasons, such as for the leisure of making a Minyan in ones house when he can simply walk to Shul.[12] In all cases it must be brought before Davening and not simply when they reach Kerias Hatorah.[13]]
Reading three readings in the Sefer Torah: Some Poskim[14] rule that in addition to the above conditions [setting up an ark and leaving it for one to two days] one is not to return the Sefer Torah until it is read on three different occasions. Other Poskim[15], however, rule that there is no need to read from the Sefer Torah on three different occasions, and there is no source for requiring one to do so. Practically, when possible, the widespread custom is to read from the Sefer Torah on three occasions in order to show that the Torah was given a set place in the area.[16]
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[1] Rama 669:1; Peri Chadash 684; Shulchan Gavoa 684:11; Kaf Hachaim 684:16
[2] Chemed Moshe 669; Kaf Hachaim 669:41; Biur Halacha 669:1 “Vechozrim”
[3] The reason: As Shekalim is read from Ki Sisa which is in proximity to the weekly Parsha, while Rosh Chodesh is read from Pinchas which is very distanced from Ki Sisa, and thus in this situation, seemingly even according to the Chemed Moshe ibid one should read Shekalim from the first scroll.
[4] Kinyan Torah 4:16; Piskeiy Teshuvos ibid; See Maharsham 6:3; Yabia Omer 4:15
[5] Rama 135:14; Darkei Moshe 135:10; Maharam Padvah 88; See Piskeiy Teshuvos 135:25
[6] Any closet suffices to serve as an ark so long as it is respectful and clean of any other items. It does not have to specifically be an ark used for a Torah scroll. [See P”M 135 A”A 22; Kaf Hachaim 135:83; Vayivarech David 1:26; Piskeiy Teshuvos 135:25]
[7] M”A 135:22 “The main point is that the Torah has a Makom Kavua”; M”B 135:49 in name of Achronim
[8] This means that initially it is to be set up for two days, although in a time of need one may be lenient to have it there for one day. [Ashel Avraham Butchach 135; Piskeiy Teshuvos 135:25] Some, however, say it means 24 hours. [Imrei Emes Likkutim Mishpatim]
Other opinions: Some Poskim rule that it suffices to return it to its original area even that same day, after it was returned to the Aron of its temporary location. [Elya Raba 135:18; P”M 135 M”Z 12 based on Taz 135:12 who questions the source of Rama; Daas Torah 135 in name of Perisha C.M. 1; See Piskeiy Teshuvos ibid footnote 149]
[9] M”B 135:49 in name of Achronim
[10] See M”A 135:22; M”B 135:49; P”M 135 A”A 22; Kaf Hachaim 135:83; Vayivarech David 1:26; Piskeiy Teshuvos 135:25
If one will be reading from the Torah for three readings: Some Poskim suggest that if one will read from the Sefer Torah for three readings, then it does not need to have a closet which it rests in. [Toras Chaim Sofer 135] Practically, we do not rule like this opinion. [Yalkut Avraham, brought in Piskeiy Teshuvos 135 footnote 161]
[11] See Kaf Hachaim 135:74 in name of Zohar; Tzedaka Umishpat 16 footnote 20 that perhaps according to Zohar this Heter of Rama does not apply; Yeshuas Moshe 2:85; Yabia Omer 7:56; Piskeiy Teshuvos 135:25 and 27
The following matters are considered justified reasons: One is sick; incarcerated; old and unable to walk; an Avel; a Minyan that Davens another Nussach etc. [See Piskeiy Teshuvos ibid]
[12] See Piskeiy Teshuvos 135:25 and 27 that perhaps according to the Zohar transporting a Sefer Torah in the above method offered by Rama is forbidden, and hence it is to only be used in a time of need. Vetzaruch Iyun as to his sources for such an understanding in the Zohar!
[13] Yad Aaron on Tur 136 in name of Eidus Biyehosef; Emes Leyaakov 1:11; Poskim in Kaf Hachaim 584:26; Tzitz Eliezer 13:16; Piskeiy Teshuvos 135:25
[14] Aruch Hashulchan 135:32; Toras Chaim Sofer 135:16; Siach Yitzchak 1:77 that so was custom in Preshburg; Menuchas Moshe 16 that so is custom; Toras Yekusiel Tinyana 87; Igros Moshe 5:2-13; Pnei Baruch 10:24 that so is custom; See Poskim in Nitei Gavriel 97:2 footnote 5; See Shulchan Menachem 5:153 footnote 17 for different accounts of the Rebbe regarding Aveilus and that the Rebbe gave an option of how to circumvent the issue of the three readings; In Toras Menachem 1988 1:349 this custom of reading the Sefer Torah on three occasions is mentioned, however not with regards to Beis Havel; See Chikrei Minhagim 4:120
[15] Yalkut Avraham 135; Shaareiy Rachamim on Shaar Ephraim 9:22; Kinyan Torah 4:18; Nitei Gavriel 97:2 that from the letter of the law it is not required; There is no source in the Poskim [earlier than the Poskim mentioned in next footnote] that require reading from the Sefer Torah on three different occasions-Shaareiy Rachamim 9:24; Halichos Shlomo 12:38 in name of Rav SZ”A
[16] Aruch Hashulchan ibid; Rivivos Efraim 3:95 in name of Igros Moshe; Mara Deshamsa 46; Piskeiy Teshuvos 135:25
Rosh Chodesh Reminders
Rosh Chodesh Checklist & Reminders
- Work/Sewing/Laundry: Women refrain from work on Rosh Chodesh. Avoid sewing and laundry
- Cutting nails, hair: Do not cut the hair [of the head] or nails on Rosh Chodesh. If Rosh Chodesh falls on Erev Shabbos one who cuts his nails every Erev Shabbos may do so now as well.
- Eat a festive meal: One is to have a festive meal on the day [not night] of Rosh Chodesh. It is best to wash on bread for this meal. One is to eat or drink something before midday of Rosh Chodesh.
- Increase in charity.
- Avoid visiting a cemetery.
- Learning Tehillim: Learn a verse from the chapter of Tehillim that corresponds to your age with the commentary of Rashi. Arrange to learn a certain amount of verses each Rosh Chodesh so by the concluding year of age one will have learned all of his verses on Rosh Chodesh with the commentary of Rashi.
- Hold a Chassidic gathering.
- Tachanun is omitted on Rosh Chodesh.
- A mourner does not Daven for the Amud
- Yaleh Veyavo in Davening: Recite Yaaleh Veyavo in Maariv, Shacharis and Mincha. We do not announce Yaaleh Veyavo prior to Maariv or Shacharis. If one forgot to recite it by Maariv, Shemoneh Esrei is not required to be repeated, although one may do so as a Toras Nedava. By Shacharis and Mincha Shemoneh Esrei must be repeated. By Shacharis, if one only remembered that he forgot Yaaleh Veyavo after Davening Musaf, he is not to repeat Shemoneh Esrei. If one is in doubt whether he said Yaaleh Veyavo by Shacharis or Mincha, one is to complete the Shemoneh Esrei and repeat Shemoneh Esrei again as a Nidava.
- Hallel: Recite a blessing before and after Hallel even if Davening in private. When Davening with a Minyan many are accustomed to say the blessing to themselves together with the Chazan, or directly before or afterwards. Hallel may be recited anytime throughout the day, until Tzeis Hakochavim. Nevertheless, place effort to Daven on pace with the Minyan so one can recite Hallel with the congregation. Stand throughout the recital of Hallel. Recite the verse of Avraham Zakein three times at the conclusion of Hallel.
- Recite Kaddish Tiskabel after Hallel.
- Recite Shir Shel Yom, Hoshieinu and Barchi Nafshi. Beis Yaakov and Tehila Ledavid are omitted.
- Torah reading: Read four Aliyos from the Torah after Barchi Nafshi.
- Recite Ashreiy and Uva Letziyon. Omit Lamnatzeiach. The Chazan does not conclude aloud the end of Uva Letziyon. Return the Torah to the Ark after Uva Letziyon.
- Musaf: Wear Rabbeinu Tam before Musaf. Remove all Tefillin before Kaddish of Musaf. The Chazan is to recite a Psalm before Kaddish of Musaf. One recites Keser in Kedusha.
- Recite Lamnatzeiach in Tehillim after Davening.
- Yaaleh Veyavo in Bentching: Recite Yaleh Veyavo in Bentching. If began eating before Rosh Chodesh and is Bentching on Rosh Chodesh, then if ate Kezayis at night, recite Yaaleh Veyavo. If began eating on Rosh Chodesh and is Bentching at night after Rosh Chodesh, recite Yaaleh Veyavo unless already Davened Maariv.
- Don’t repeat Bentching if forgot Yaaleh Veyavo. If remember before beginning “Baruch ..Hatov Vihameitiv” recite the blessing of Baruch Ata Hashem Elokeinu Melech Haolam Shenasan Roshei Chodoshim Leamo Yisrael Lezikaron”.
- Migdol: Recite Migdol instead of Magdil in the Harachaman’s.
Shabbos Rosh Chodesh
- The meals:[1]
- 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.
- Ya’aleh Veyavo in Birchas Hamazon on Rosh Chodesh that coincides with Shabbos:[2]
In the event that Rosh Chodesh falls on Shabbos one is to say Ritzei and Ya’aleh Veyavo.[3]
The order: One first recites Ritzei and then Ya’aleh Veyavo.[4] [In the event that one recited Ya’aleh Veyavo prior to Ritzei, he is not required to repeat Ya’aleh Veayvo after Ritzei.[5]]
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.[6] The following is the Nussach to be said:[7]
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:[8] 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:[9] 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.[10]
Forgot Ritzei and remembered after beginning the 4th blessing:[11] 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 retract 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.[12]
- 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.[13] The regular dialect of Ya’aleh Veyavo is recited without adding the day of Shabbos to its wording.[14]
Musaf Shemoneh Esrei:[15] 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?[16] 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.[17] If he remembered within Kdei Dibbur then he is to only repeat the last words of “Mikadesh Hashabbos VeYisrael Veroshei Chadashim”.[18] What is the law if one concluded the fourth blessing of Musaf with “Mikadeish Yisrael Veroshei Chodashim” and omitted Shabbos?[19] 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?[20] Yes. Even the Avel recites Hallel, as brought next! Does the Avel recite Hallel on Shabbos Rosh Chodesh?[21] Yes. |
- The blessings of Haftorah:[22]
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.[23]
- Shnayim Mikra:[24]
When Rosh Chodesh falls on Shabbos one is not required to read the verses of the Rosh Chodesh reading as part of Shnayim Mikra.[25]
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.[26] 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.[27]
- Av Harachamim:[28]
Av Harachamim is not recited on Shabbos Rosh Chodesh.[29] This applies even on Shabbos Rosh Chodesh Iyar.[30]
- Tzidkasecha:[31]
When Rosh Chodesh falls on Shabbos, Tzidkasecha is not recited during the Mincha prayer.
- Ya’aleh Veyavo in Birchas Hamazon:
See previous Halacha!
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[1] 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]
[2] Admur 188:13; Siddur Admur; Michaber 188:7; Tosafus Brachos 49a
[3] 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]
[4] Admur 188:6
The reason: The day of Shabbos is holier and more common than Rosh Chodesh and hence receives precedence. [Admur ibid]
[5] 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]
[6] 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]
[7] Siddur Admur; See Admur 188:13 for a shorter Nussach mentioned
[8] Admur 188:13; M”A 188:13; Beir Hagoleh; Ketzos Hashulchan 47:6; Sefer Haminhagim p. 129 [English] regarding Rosh Hashanah
[9] Admur 188:14; Michaber 188:7; Mordechai Brachos 176
[10] 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]
[11] Admur 188:14; M”A 188:13; Ketzos Hashulchan 47:6
[12] 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]
[13] Michaber 425:1; Beitza 17a
[14] 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]
[15] Michaber 425:3; see Kaf Hachaim 425:24
[16] 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
[17] 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.
[18] Admur 487:1
[19] 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]
[20] P”M 131 A”A 10; M”B 131:20; Kitzur SHU”A 207:7
[21] 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.
[22] Admur 188:14; 284:6; M”A 188:12; Megillah 24a
[23] 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]
[24] 285:9 regarding Yom Tov; Michaber 285:7; M”A 285:10; Terumos Hadeshen 123; 2:170
[25] 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.
[26] 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.
[27] Likkut Dinei Rosh Chodesh 10:12 based on Sefer Haminhagim ibid
[28] Admur 284:14; Siddur Admur; Rama 284:7; Sefer Haminhagim Tirana
[29] 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.
[30] Admur ibid; M”A 284:8
[31] Admur 292:7; Siddur Admur
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