Vol 35.29 - Chanukah               Spanish French Audio  Video

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(Vol XXXV)

Translation:

1. In the Iggrot (letters) of the Rebbe Rayatz, it states that he was in doubt about the Haftorah of Shabbat Chanukah that falls on Rosh Chodesh. Namely, whether to recite the verses of Rosh Chodesh (after the Haftorah of Shabbat Chanukah), “due to the reason that one does not skip from prophet to prophet” (מצד הטעם שאין מדלגין מנביא לנביא)

Seemingly, one should examine the reason for the doubt. For with regard to the Haftorah of the first day of Rosh Chodesh, that occurs on a regular Shabbat, there is a disagreement between the Beit Yosef and the Rema.

The Beit Yosef maintains writes (in Shulchan Aruch) that:

“If Rosh Chodesh is two days – Shabbat and Sunday - we recite the Haftorah “HaShamayim Kisi,”

(Isaiah 66:1-24: "The heavens are My throne, and the earth is My footstool”)

and we are accustomed to recite after this the first verse and the last verse of the Haftorah,

“And Yonatan said to him, (‘Tomorrow is the new moon’), (ויאמר לו יהונתן) (I Samuel 20:18–42, commonly called “Machar Chodesh”

in order to remember that tomorrow is also Rosh Chodesh”

The Rema writes:

“There are those who say that one should not pause between prophet to prophet (אין להפסיק מנביא לנביא), and we only recite the Haftorah of Rosh Chodesh (and he concludes), and this is our custom”.

In the notes (בהגהות) of the Rebbe Rashab in the Siddur Torah Or, he writes that his father the Rebbe Maharash, “would recite after the Haftorah of Shabbat Rosh Chodesh, the first and last verses of the Haftorah of Machar Chodesh”.

In other words, he conducted himself like the view of the Beit Yosef, and not like the view of the Rema, that we do not add the aforementioned verses because “one should not pause between prophet to prophet”.

Accordingly, one must examine why the Rebbe Rayatz was in doubt regarding the addition of the verses of Rosh Chodesh on Shabbat Chanukah because of the reason that “one does not skip from prophet to prophet”?

One could say that the foundation of the doubt is in the words of the Beit Yosef himself, who cites this custom

(To add verses of the Haftorah Machar Chodesh)

just with regard to Rosh Chodesh that falls on Shabbat and Sunday, and not in other situations that have this possibility, like in our case:

• Shabbat Chanukah that falls on Rosh Chodesh,
• or Shabbat Parshat Shekalim and Parshat HaChodesh that fall on Rosh Chodesh (or Erev Rosh Chodesh), and others.

From this is appears, that only when Rosh Chodesh falls on Shabbat and Sunday, do we say that we add the first and last verse of the Haftorah Machar Chodesh, “to remember that tomorrow is also Rosh Chodesh”.

Whereas, regarding the aforementioned examples, we do not add anything in order to remember that it is Rosh Chodesh” (or that the following day is Rosh Chodesh).

(For seemingly, it is difficult to say that the Beit Yosef did not delineate all the aforementioned examples, where one is to add verses, because he relies on what he says regarding a regular Shabbat, that is the first day of Rosh Chodesh, where we add the first and last verse of the Haftorah Machar Chodesh “to remember that tomorrow is also Rosh Chodesh”).

However, a reason is required to explain what the difference is between a regular Shabbat that falls on the first day of Rosh Chodesh, to the other aforementioned examples.

2. There are those who want to explain, that we only add verses from another Haftorah when there is an opinion that we should recite a different Haftorah. For then, we add the first and last verses of that Haftorah, in order to fulfill through this (כדי לצאת), also the other view, that is not in accordance with the Halacha.

For example, regarding Shabbat that falls on the first day of Rosh Chodesh, where there are those who say that we recite the Haftorah of Machar Chodesh and not “HaShamayim Kisi” (the Haftorah of Rosh Chodesh). For the second day of Rosh Chodesh is the main day. Therefore, in order to also fulfill this opinion, we add at the end of the Haftorah of “HaShamayim Kisi” the verses of the Haftorah of Machar Chodesh.

Therefore, although the Beit Yosef writes

(In his commentary on the Tur, even though he does not cite this in Shulchan Aruch)

that when Rosh Chodesh Elul falls on Shabbat,

(we recite the Haftorah “Aniyah Soara”- עֲנִיָּ֥ה סֹֽעֲרָ֖ה ("O poor tempestuous one" Isa. 54:14) and)

We add the first and last verse of HaShamayim Kisi. It is because there is an opinion that on Rosh Chodesh Elul that falls on Shabbat, that we do not recite “Aniyah Soara” (at all) but rather HaShamayim Kisi. Therefore, even according to the view that we recite “Aniyah Soara”, we add the verses of HaShamayim Kisi.

Whereas, in the aforementioned examples –

Shabbat Chanukah or Shabbat Parshat Shekalim and Parshat HaChodesh –

which according to all opinions supplant (נדחית) the Haftorah of Rosh Chodesh (or Machar Chodesh) because of the Haftorah of the day (Chanukah, Shekalim or HaChodesh) , there is no place to add verses “HaShamayim Kisi” (or Machar Chodesh).

(This is proven from what is written Darkei Moshe (from the Rema) regarding Rosh Chodesh Menachem Av that falls on Shabbat:

For there is a dispute whether we recite the Haftorah of:

• “HaShamayim Kisi” or
• “Shimu Dvar HaShem” (“Hearken to the word of the L-rd” -Yirmeyahu 2:4-28 and 4:1-2).

The Rema writes in Darkei Moshe that one should recite the Haftorah of “Shimu” and add the first and last verse of “HaShamayim Kisi” – “for with this we fulfill all the opinions”. Thus, we add verses from another Haftorah in order to fulfill a different opinion etc.)

However, it is seemingly, exceedingly problematic to explain that this is the view of the Beit Yosef who explains the reason for the custom to add, on Shabbat that falls on the first day of Rosh Chodesh, the first and last verse of Machar Chodesh, which is “to remember that tomorrow is also Rosh Chodesh”.

Yet he does not mention at all that this is out of concern for the view that we recite, on such an occurrence (קביעות), the Haftorah of Machar Chodesh (and especially since in Shulchan Aruch, this view is not mentioned, at all).

3. One could explain this by prefacing an additional explanation in the view of the (aforementioned) Beit Yosef that,

“we are accustomed to recite after this the first verse and the last verse of the Haftorah, ‘And Yonatan said to him’ (Machar Chodesh)”

 Yet he is not concerned about, “one does not skip from prophet to prophet”:

In the Beit Yosef (on the Tur) he cites, that the source of the matter is in the Terumat HaDeshen, who resolves the custom

(That he also cites as Halacha in Shulchan Aruch)

that on a Shabbat where there is a Chatan/groom, we recite after the Haftorah of the week (two or three verses from) the Haftorah ““Sos Asis” Asis”

 (שׂ֧וֹשׂ אָשִׂ֣ישׂ -  "I will rejoice with the L-rd"- Isaiah - Chapter 61:10).

And we are not concerned about skipping from prophet to prophet. He explains in Terumat HaDeshen many reasons why one should say, in this time, that we are not concerned about skipping from prophet to prophet.

However, he concludes (as is cited by the Beit Yosef) that “these are reasons that explain how we have accustomed ourselves, However, where this custom is not followed, one may not enact this custom, from anew”.

We see from this, that even according to the Terumat HaDeshen (the source of the resolution of the aforementioned custom) that it is not simple to him that we should not be concerned about skipping from prophet to prophet in this time. So much so, that he rules that, at the very onset (שלכתחילה) one should not follow this custom.

Accordingly, there is a place to say that, that which the Beit Yosef mentions just concerning the addition of the verses of the Haftorah Machar Chodesh,

on a Shabbat that falls on the first day of Rosh Chodesh, and not in the other occurrences that are similar (as aforementioned Par. 1).

is because just in a situation like this, the exemption (ההיתר) to skip from prophet to prophet is simple to him.

The reason is because the two Haftorot: “HaShamayim Kisi” and “Machar Chodesh” are considered like one theme (כעין חד ענינא).

(For the Haftorah of Rosh Chodesh is due to the aspect of Rosh Chodesh which is mentioned there. And also in the Haftorah of Machar Chodesh, it speaks of the aspect of Rosh Chodesh).

Therefore, since the main reason that one does not skip from prophet to prophet is because of “mental anguish” (טירוף הדעת) (because of the change of topics), in such a situation as this, they are like one aspect, and therefore, there is no concern (קפידא).

One could say that for this reason, the Beit Yosef there (after he cites the Terumat HaDeshen) cites another resolution to the custom for adding verses from the Haftorah “Sos Asis” when there is a groom.

The Beit Yosef writes:

“R’ Manoach answers that since Sos Asis” is recited by heart, it is not called skipping. So too writes Mahari Ben Chaviv, z”l in the name of the Nemukei Yosef. This is what he writes: ‘Sos Asis” is different for it is not recited as a Haftorah, but rather as a plain song’” (כזמר בעלמא)

Thus, he does not suffice with the reason of the Terumat HaDeshen.

(Moreover, the reason that “‘Sos Asis’ is different for it is . . like a plain song” does not apply to the Haftorah of Machar Chodesh. For it is simple that Machar Chodesh is being recited as a Haftorah).

For the main exemption of adding the verses of Machar Chodesh is since, anyway, they are like one aspect. Whereas, regarding the addition of “Sos Asis” which is a new aspect with regard to the Haftorah of the day, the Beit Yosef did not want to rely on the exemption of the Terumat HaDeshen. Therefore, he also add the reason of “it is not recited as a Haftorah”.

Accordingly, the reason for the doubt of the Rebbe Rayatz, regarding the Haftorah of Shabbat Chanukah that falls on Rosh Chodesh, due to the reason that “one does not skip from prophet to prophet”, is understood.

Even though regarding a regular Shabbat that falls on the first day of Rosh Chodesh, our Holy Rebbeim were accustomed to add the first and last verses of the Haftorah of Machar Chodesh (like the author (ה­מחבר) of the Shulchan Aruch – Beit Yosef).

For in case of Chanukah, the question is whether to add a new aspect from another prophet. For in this situation it is possible that even the Beit Yosef would admit that we should not add verses, as aforementioned.

4. In the year, 5701 (1940)

(which was many years after the writing of the aforementioned letter)

the Rebbe Rayatz printed the Siddur Torah Or, in the United States for the first time with the addition of the “order of the Haftorah that have different customs”

(סדר הפטרות שיש בהם חילוקי מנהגים-https://www.chabad.org/library/article_cdo/aid/4158333/jewish/List-of-Haftorah-Readings-where-Customs-Vary.htm)

He instructs there that on Parshat HaChodesh,

“If it is Rosh Chodesh or Erev Rosh Chodesh, we recite after the Haftorah of HaChodesh the first and last verse of the Haftorah of Shabbat Rosh Chodesh or Machar Chodesh”.

On the other hand, even in this note, he does not explicitly instruct how to conduct ourselves with regard to Shabbat Chanukah that falls on Rosh Chodesh - and also not with regard to Parshat Shekalim that falls on Rosh Chodesh or Erev Rosh Chodesh.

From this directive, it is clear that it is not like the aforementioned, “some who say” (Par. 2). Namely, that the reason for the addition of the verses is in order to fulfill the other view etc. For on Parshat HaChodesh that falls on Rosh Chodesh (or Erev Rosh Chodesh) there is no opinion to defer the Haftorah of Parshat HaChodesh, yet nevertheless, we do add, as aforementioned.

However, according to the aforementioned logic (Par. 3), namely, that one could say that we do add verses. However, it is only when the two Haftorot have the same theme. Then it is impossible to prove from the directive of the Rebbe Rayatz, with regard to Parshat HaChodesh, to the Haftorah of Shabbat Chanukah that falls on Rosh Chodesh, (and also Parshat Shekalim).

For even the addition of the verses “HaShamayim Kisi” or Machar Chodesh in the Haftorah of Parshat HaChodesh are considered one theme. For the theme of the Haftorah of Parshat HaChodesh is also the aspect of Rosh Chodesh. Whereas in the case of Shabbat Chanukah or Parshat Shekalim, the addition of the verses “HaShamayim Kisi” (or Machar Chodesh) is a new aspect with regard to the Haftorah of the day. Therefore, there is a place to say that here we are concerned about “skipping from prophet to prophet”.

However, seemingly, one could learn from the aforementioned note, that we do add verses from another prophet, even if they are not the same theme:

This is inferred from what it states there, that on Shabbat Parshat Re’eh that falls on Erev Rosh Chodesh Elul, that

“We recite the Haftorah ‘Aniyah Soara’ and we add the first and last verse of the Haftorah Machar Chodesh”.

Thus, it expressly states that we add the verses of Machar Chodesh - even when it is not the same theme as the Haftorah of the day.

Since this is so, it is further understood, that the same applies to Shabbat Chanukah that falls on Rosh Chodesh,

and also Parshat Shekalim that falls on Rosh Chodesh (or Erev Rosh Chodesh).

Namely, that we add the verses of the Haftorah of Rosh Chodesh (or Machar Chodesh).

Similarly according to our custom, where recite on Rosh Chodesh Menachem Av, the Haftorah – “Shimu” – we add the verses of “HaShamayim Kisi”.

One must say that even though at first, the Rebbe Rayatz was in doubt whether to add verses from another prophet, when they are not of the same theme. Nevertheless, afterward in the year 5701 he decided that one should add the verses, in a situation like this.

5. The aforementioned letter of the Rebbe Rayatz, just mentions the addition of the verses of Rosh Chodesh. Yet one must still examine, with regard to the addition of the verses of the Haftorah of Machar Chodesh. For when Rosh Chodesh Tevet falls on Shabbat Chanukah, it is the first day of Rosh Chodesh. If so, just as one should add verses of Rosh Chodesh, so too one should also add the verses of Machar Chodesh.

(It is impossible to clarify this from the list of the aforementioned Haftorot. For it does not mention how to act when Shabbat Chanukah falls on Rosh Chodesh.

Moreover, the question only pertains to Shabbat Chanukah that falls on Rosh Chodesh, for on Parshat HaChodesh, Rosh Chodesh Nisan is always one day. In addition, on Rosh Chodesh Elul, according to our custom, we recite the Haftorah of “HaShamayim Kisi”, and there is only one addition of (Machar Chodesh)).

Seemingly, it appears that there is room to differentiate between the addition of two verses or four verses. For one only needs to add two verses and not four verses (Especially – from two difference prophets).

Somewhat of a support for this, is from what the Beit Yosef writes (on the Tur) with regard to Shabbat Rosh Chodesh Elul (as above Par. 2).

Namely that we recite the Haftorah of “Aniyah Soara”,

“And after we conclude the Haftorah, we recite the first verse of the Haftorah of “HaShamayim Kisi” and also the verse, “And it shall be from new moon to new moon” (והי' מדי חודש), to remember that the day is Rosh Chodesh”.

In the Beit Yosef there itself, in the continuation of his words, he writes that whenever Rosh Chodesh Elul falls on Shabbat, it is always the first day of Rosh Chodesh. If so, seemingly, one should also add the verses of Machar Chodesh (like every Shabbat that falls on the first day of Rosh Chodesh).

Nevertheless, the Beit Yosef does not mention regarding the addition of the verses of Machar Chodesh. It somewhat implies that he maintains that one does not add them.

One could say the reason for this, by prefacing that the reason of R’ Manoach (aforementioned in Par. 3). Namely, that since “we recite it by heart, it is not called skipping” which is cited in the Beit Yosef (Hilchot Rosh Chodesh) even regarding the aspect of the adding of the verses of Machar Chodesh (on Shabbat Rosh Chodesh). Seemingly, this requires explanation. For according to this, one must say that this addition (of the verses of Machar Chodesh) are recited specifically by heart.

One could say that the intent is not that one must also specifically recite the verses of Machar Chodesh by heart. Rather, the aspect of the addition of the verses of Machar Chodesh is that it is similar and resembles the recital of the verses of “Sos Asis”, that are recited by heart. For the aspect of reciting verses, by heart, shows that it is not realm of a permanent thing (בגדר קביעות), and the boundary of reciting a Haftorah, does not apply to this. Accordingly, one could say that any addition of solely two verses, is not in the realm of permanence that the prohibition of skipping should apply. For a distinguished recital (קריאה חשובה) is just when there are three verses. As we find regarding the reading of the Torah where each Aliya (calling up) must have, at the very least, three verses read.

(This number also pertains to the Haftorah, for the reason that the Haftorah must contain (a minimum of) twenty-one verses is because it corresponds to the reading of the Torah, that has seven aliyot and each one must contain at least three verses that are read).

If these words are so, one must examine our case. Namely whether it is possible to add the verses of “HaShamayim Kisi” as well as the verses of Machar Chodesh – a total of four verses.

However, it appears that even though there is room for this doubt, in practice one should also add the verses of Machar Chodesh. This concurs with what is written in the aforementioned letter of the Rebbe Rayatz. Namely, that although he was in doubt regarding the addition of the verses of Rosh Chodesh on Shabbat Chanukah, nevertheless he was accustomed to mention the verses of Rosh Chodesh,

“and there is no concern (אין חשש) to consider this as a pause (הפסק) between the reciting of the blessing, by reciting verses that are not similar to the Haftorah. For when one wants to recite certain verses, by heart, this does not interfere (מעכב) with the blessings that are after the Haftorah”.

If so, the same is in our case. For even if one were to say that there is room for doubt in the matter, one should nevertheless also add the verses of Machar Chodesh.

MSichas Shabbat Parshat Miketz 5729