Shulchan Aruch: Chapter 284 - Laws Pertaining to Haftarah and Its Blessings

Megilah 23a.

Tosafos Yom Tov, Megilah 3:4, attributes this decree to Antiochus, the wicked Syrian-Greek king against whom the Hasmoneans revolted. Note, however, sec. 488:5, which states that the Men of the Great Assembly ordained that the Haftarah be read on festivals.

See footnote 4 of sec. 283.

On Yom Tov, five men are called to the Torah. Hence, the Haftarah would have a minimum of 15 (5 x 3) verses.

Which, as read in accordance with Lubavitch custom, contains only 12 verses.

Yirmeyahu 7:21ff., the Haftarah for Parshas Tzav. As read in accordance with Lubavitch custom, it has 10 verses. The Alter Rebbe is citing only two examples. In practice, according to Lubavitch custom, there are many Shabbos Haftaros that contain fewer than the amount of verses stated above.

Megilah 23b.

Sofrim 14:1.

Megilah 23b.

This section is not extant in the Alter Rebbe’s Shulchan Aruch. See Rama (Orach Chayim 143:2) and Magen Avraham 143:2, which rule that if a community does not have a Torah scroll, they should read aloud from a Chumash without reciting a blessing “so that the Torah reading not be forgotten from among the Jewish people.”

If the reading from the Torah did not require the recitation of blessings, certainly the Haftarah can be read without the blessings (Pri Megadim, Eshel Avraham 284:1).

E.g., in a situation where a mistake was found in a Torah scroll during the reading, but the congregation did not have another kosher Torah scroll from which to read.

This section is not extant in the Alter Rebbe’s Shulchan Aruch. See Rama (Orach Chayim 143:4), Magen Avraham 143:8, and Ketzos HaShulchan 86:6, which discuss the matter. Ketzos HaShulchan, loc. cit., and Badei HaShulchan 86:11 rule that the Haftarah can be read with the blessings in the following case: The mistake was found in the middle of the third (or subsequent) aliyah, before the concluding blessing was made. The one called to that aliyah does not recite the concluding blessing; he stands by, paying close attention to the reading while others are called up without reciting any blessings for their aliyos. After the seventh aliyah, the one who had the third aliyah then recites the concluding blessing and reads the Haftarah with the blessings. See also Tzemach Tzedek (responsum 76:2) and sources quoted in Shulchan Aruch HaKotzer, ch. 37, footnote 1.

I.e., a Torah scroll that lacks even one letter should not be taken out of the Ark and used for the communal Torah reading. The laws that apply when an error is discovered in the midst of the communal Torah reading are discussed by the Shulchan Aruch of Rav Yosef Caro (Orach Chayim 143:4) and the commentaries there.

Gittin 60b. See sec. 49:1 and Hilchos Talmud Torah 2:3, where this principle is discussed.

I.e., different types of parchment. See sec. 32:9 above for a definition of these terms.

This section is not extant in the Alter Rebbe’s Shulchan Aruch. See the Shulchan Aruch of Rav Yosef Caro (Yoreh Deah 271:1, 4). Some relevant principles are also mentioned in sec. 32:4 and sec. 334:12.

I.e., an entire book of the Bible. See Gittin 60a.

This section is not extant in the Alter Rebbe’s Shulchan Aruch. See the Shulchan Aruch of Rav Yosef Caro (Yoreh Deah 283:2).

Tehillim 119:126. The Mishnah (Berachos 9:5) interprets the verse as implying that “they have abrogated Your Torah because it is a time to act for G‑d.” This means that under certain conditions, the Sages may relax certain Torah prohibitions if doing so will lead to greater observance. Similarly, Gittin, loc. cit., interprets this verse as implying that in a time of communal need, the restrictions against writing individual Scriptural passages can be relaxed.

In his Kuntreis Acharon (note 1), the Alter Rebbe focuses on the statement of Magen Avraham at the beginning of this section in the Shulchan Aruch of Rav Yosef Caro: that although the Books of the Prophets must be written as complete books, it is sufficient that they be printed. They need not be written as scrolls on parchment. Hence, Magen Avraham maintains that although in the Talmudic era it was permitted to write the Haftaros as separate documents because of the expense involved, this leniency is not granted nowadays, because printed texts are not costly.

The Alter Rebbe does not accept Magen Avraham’s basic principle. Instead, he maintains that printing is not equivalent to writing, and that for a Book of the Bible to have the same status as a scroll, it must be written as a scroll. And just as then it was not necessary that the Haftarah have all the regulations of a Torah scroll (because “it is a time to act for G‑d”), the same applies now. Accordingly, there is no difficultly in printing the Haftaros as separate documents and reading from them.

This section is not extant in the Alter Rebbe’s Shulchan Aruch. See Magen Avraham 143:4, where relevant concepts are mentioned.

In this way, the community will, to some degree, maintain the practice of reading the Haftarah. When the maftir reads the Haftarah, he may recite its blessings (Mishnah Berurah 284:3).

Because, as mentioned above, it is forbidden to read an entire passage from Scripture by heart. Therefore, even if the maftir knows how to recite the Haftarah by heart, the congregation should rather go to a house where there is a readable copy.

The fourth blessing recited after the Torah reading, in which the uniqueness of the day on which the Haftarah is being read – in this case, Mekadesh HaShabbos – is highlighted.

Shabbos 24a. See sec. 188:14, which uses this ruling as support for the principle that if one forgets Yaaleh Veyavo in Grace on a Shabbos that is also Rosh Chodesh and has already begun the fourth blessing, he need not repeat Grace. The laws pertaining to the blessing after the Haftarah on Shabbos Chol HaMoed are discussed in sec. 490:16.

As explained in sec. 124:11, a person is permitted to respond Amen to the blessings recited before and after the Torah reading even if he does not hear them. Nevertheless, for a person to fulfill his obligation for 100 blessings by listening to these blessings, he must hear the entire blessing as well. It is not sufficient merely to recite Amen (sec. 46:1). Therefore, the person reciting these blessings should recite them in a manner such that the entire congregation is able to hear them (see the Shulchan Aruch of Rav Yosef Caro, Orach Chayim 136:6 and Sefer Chassidim, sec. 254).

With regard to blessings on food, a person may fulfill his obligation for a blessing by listening without answering Amen. Nevertheless, for the blessing to be included as one of his 100 blessings, he must recite Amen (the gloss of Rav Akiva Eiger).

Sec. 46:1 states:

There is also support for [the concept] from [a verse in] the Torah. [It is written (Devarim 10:12)]: “And now, O Israel, what does G‑d, your L‑rd, ask of you? Only to fear G‑d… [and to love Him].” [Our Sages (Menachos 43b) interpret this non-literally:] “Do not read מה [meaning ‘what’], but rather מאה [meaning ‘100’].” This refers to the 100 blessings whose purpose is [to remind one] “to fear G‑d… and to love Him,” and to remember Him at all times through the blessings that we continually recite in the evening, morning, and afternoon in the three prayer services, the Morning Blessings, and through the other blessings [whose recitation is] instituted every day, at all times.

E.g., in contrast to the weekday Shemoneh Esreh which contains 19 blessings, the Shabbos Shemoneh Esreh contains only seven. Thus, there are many blessings lacking on Shabbos.

When eating fruits outside the context of a meal, one is required to recite a blessing beforehand and afterwards. The Alter Rebbe’s wording implies that the suggestion given here is appropriate only when a person does not possess fruits. As stated in sec. 46:1, when he possesses fruits, the desired option is to recite blessings on them.

In that source, the Alter Rebbe also mentions partaking of fruit on Shabbos as the preferred solution. See also sec. 215:5.

Megilah 24a; see sec. 282, subsections 7 and 16 above, and the footnotes there.

For these are distinguished readings and should be read by an honored person. See sec. 494:5.

In Likkutei Sichos, Vol. 14, p. 144, the Rebbe explains another reason why a minor should not read the Haftarah on Shabbos Shuvah. The focus of that Haftarah is teshuvah. Since a minor is not obligated in the observance of the Torah and its mitzvos, the concept of sin – and, therefore, of teshuvah – does not fully apply to him.

I.e., he received an aliyah.

According to this logic, if another person reads from the Torah scroll himself, it is not clear that the reading was performed as an act of respect for the Torah. It could be said that the person is reading the Torah for his own sake (Rivosh, responsum 326).

Support for this stringency can be brought from the ruling (sec. 282:18) that if there is no one else in a synagogue who knows how to read the Haftarah except one of those who already received an aliyah, he may be called as maftir. Were it possible for a person to be called as maftir and another person to read the Torah for him, the alternative should surely have been employed in that situation (Nachalas Sheva, Vol. 2, responsum 24).

Pri Megadim, Eshel Avraham 284:3 states that the one who reads the Haftarah should recite the blessings. See Minchas Yitzchak 9:22 regarding synagogues that have a standing custom that the baal koreh reads.

This section is not extant in the Alter Rebbe’s Shulchan Aruch. See the Shulchan Aruch of Rav Yosef Caro (Orach Chayim 140:1).

The Shulchan Aruch of Rav Yosef Caro mentions a difference of opinion among the Rishonim whether the second person must recite the introductory blessing. Kaf HaChayim 284:25 points out that for those who follow the practice of the AriZal (quoted in the end of subsection 11) and read the Haftarah to themselves in a gentle tone, there is no difference of opinion. All opinions agree that in such a congregation, the second person does not recite the blessing.

The person who rolls (goleil) the Torah closed, ties it with its sash, and covers it with its mantle.

Megilah 21b.

Pri Etz Chayim, Shaar Hanhagas HaLimud, ch. 1 (cited by Magen Avraham 284:5), states that while one must listen to the Torah portion as it is read by the reader, each person must recite the Haftarah himself after hearing its blessings. Although the AriZal had an esoteric reason for this practice that he did not explain, Chasam Sofer (Orach Chayim 68) states a rationale based on the revealed dimension of Torah Law. As mentioned in subsection 4, it is forbidden to read the Written Law by heart. Since our printed texts do not have the status of a scroll, reading from them is considered as reading by heart. Although it is permitted to read the Haftarah from such a text based on the leniency stemming from the verse, “It is a time to act for G‑d; they have abrogated Your Torah,” one may not fulfill the obligation of another person through such a reading. Therefore, each person is obligated to read the Haftarah himself. Based on the Alter Rebbe’s statements in subsection 4, it is not clear whether he would accept this reasoning.

In that source, the Alter Rebbe writes:

Indeed, it is proper for every person to recite every blessing of [Grace] quietly, word by word together with the one reciting Grace, including also the conclusions of the blessings. [The rationale:] Not every person can have the intent of hearing every word recited by the one reciting Grace.

See Sichas Purim 5716, printed in Shevach HaMoadim, p. 127, regarding the blessing after reading the Megilah.

For although the Haftarah should reflect the theme of the entire Torah reading, it is most closely connected with the last reading.

This section is not extant in the Alter Rebbe’s Shulchan Aruch. See Rama (Orach Chayim 428:8) and Magen Avraham 428:10. Machtzis HaShekel explains that it is not desirous to read the Haftarah of Parshas Kedoshim, because it focuses on the “abominations of Jerusalem.”

The Alter Rebbe is referring to the prayer El Malei Rachamim which is recited in many congregations at this time. The Alter Rebbe did not include this prayer in his Siddur. On the last days of the festivals, it is customary to recall the departed through the recitation of the Yizkor prayer.

This custom is fulfilled by adding the paragraph Mi shebeirach avoseinu, which is recited after the second passage beginning Yekum purkan.

There are two passages that begin with Yekum purkan:the first blesses Torah scholars and the second blesses the congregation praying in the synagogue. Sefer Chassidim, sec. 1170, explains that this blessing {and in particular the phrase, u’varyus gufa (“and physical health”)} is recited on Shabbos andnot on festivals, because individuals who desecrate the Shabbos or who are sad on Shabbos endanger their health,and this prayer protects them.

See sec. 288:8-10.

A passage that asks G‑d to remember the souls of the martyrs.

I.e., on a day on which Tachanun is not recited (see sec. 292:7 and the Alter Rebbe’s Piskei HaSiddur).

While in the seven days of his wedding celebration. The translation is somewhat loose. Literally, the original would be rendered, “a wedding.”

I.e., the father of the child, the sandek, and the mohel. Similarly, if the circumcision is being held in the synagogue, Tachanun – and similarly, these prayers – are not recited.

In his Siddur, the Alter Rebbe mentions the recitation of Av harachamim only on the Shabbos when the month of Sivan is blessed. Badei HaShulchan 83:13 explains a possible rationale for the change of mind. The month of Iyar is blessed during the month of Nissan, during which Tachanun is not recited. Accordingly, the festive nature of the month precludes the recitation of this prayer.

Many of the martyrs of the Jewish communities in Germany were slain at this time during the era of the Crusades, beginning in the year 4856 (1096) (Machtzis HaShekel).