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Last week, I looked at the back of my shul's Tiqun Kor'im (I forgot which version it is, offhand) and noticed a long paragraphs explaining the different customs of what happens when Shabbat parshat R'eh coincides with Rosh Hodesh Ellul or Machar Chodesh (1st day of Rosh Hodesh on Sunday) Ellul. Some customs say to read the parshat R'eh Haftarah and others say to read the Rosh (or Machar) Chodesh Haftarah.

It seems that the most common Nusach Ashkenaz practice that I have seen is to read the Rosh Hodesh haftarah on R'eh. The haftarah from R'eh is made up together with the reading of the Haftarah of Ki Tetze - i.e. Ki Tetze is read first followed by the haftarah of R'eh, as the two texts are next to each other in Yeshayahu.

I'm curious as to why high priority is given to asserting that all 7 haftarot should be read and why there is a debate about it at all? The only other conflict that I am aware of that has a similar debate is if Breishit coincides with Rosh Hodesh or Machar Chodesh.

There are other times when Rosh (or Machar) Chodesh coincides with other haftarot, such as:

  • Chanukah
  • Parshat Sheqalim
  • Parshat Hachodesh
  • Shabbat ChazonMas'ei or Matot/Mas'ei (2nd week of Haftarot of "Punishment". This is a rare occurrence as this would happen when 1st day Pesach was on Sunday.)

In these cases, from what I have seen, Rosh or Machar Chodesh haftarah is eliminated and the haftarah for the special day is said. (Though, I have seen some congregations include the 1st and last verses of the Rosh / Machar Chodesh haftarah at the end.)

For those that decide to override R'eh with Rosh Hodesh, what would be so bad about skipping one of the 7 Consolation Haftarot? Why is there this minhag to try to make it up? And, if, in fact, these haftarot are so important, then, why not follow the predence set by the others and just not do Rosh Hodesh?

Last week, I looked at the back of my shul's Tiqun Kor'im (I forgot which version it is, offhand) and noticed a long paragraphs explaining the different customs of what happens when Shabbat parshat R'eh coincides with Rosh Hodesh Ellul or Machar Chodesh (1st day of Rosh Hodesh on Sunday) Ellul. Some customs say to read the parshat R'eh Haftarah and others say to read the Rosh (or Machar) Chodesh Haftarah.

It seems that the most common Nusach Ashkenaz practice that I have seen is to read the Rosh Hodesh haftarah on R'eh. The haftarah from R'eh is made up together with the reading of the Haftarah of Ki Tetze - i.e. Ki Tetze is read first followed by the haftarah of R'eh, as the two texts are next to each other in Yeshayahu.

I'm curious as to why high priority is given to asserting that all 7 haftarot should be read and why there is a debate about it at all? The only other conflict that I am aware of that has a similar debate is if Breishit coincides with Rosh Hodesh or Machar Chodesh.

There are other times when Rosh (or Machar) Chodesh coincides with other haftarot, such as:

  • Chanukah
  • Parshat Sheqalim
  • Parshat Hachodesh
  • Shabbat Chazon

In these cases, from what I have seen, Rosh or Machar Chodesh haftarah is eliminated and the haftarah for the special day is said. (Though, I have seen some congregations include the 1st and last verses of the Rosh / Machar Chodesh haftarah at the end.)

For those that decide to override R'eh with Rosh Hodesh, what would be so bad about skipping one of the 7 Consolation Haftarot? Why is there this minhag to try to make it up? And, if, in fact, these haftarot are so important, then, why not follow the predence set by the others and just not do Rosh Hodesh?

Last week, I looked at the back of my shul's Tiqun Kor'im (I forgot which version it is, offhand) and noticed a long paragraphs explaining the different customs of what happens when Shabbat parshat R'eh coincides with Rosh Hodesh Ellul or Machar Chodesh (1st day of Rosh Hodesh on Sunday) Ellul. Some customs say to read the parshat R'eh Haftarah and others say to read the Rosh (or Machar) Chodesh Haftarah.

It seems that the most common Nusach Ashkenaz practice that I have seen is to read the Rosh Hodesh haftarah on R'eh. The haftarah from R'eh is made up together with the reading of the Haftarah of Ki Tetze - i.e. Ki Tetze is read first followed by the haftarah of R'eh, as the two texts are next to each other in Yeshayahu.

I'm curious as to why high priority is given to asserting that all 7 haftarot should be read and why there is a debate about it at all? The only other conflict that I am aware of that has a similar debate is if Breishit coincides with Rosh Hodesh or Machar Chodesh.

There are other times when Rosh (or Machar) Chodesh coincides with other haftarot, such as:

  • Chanukah
  • Parshat Sheqalim
  • Parshat Hachodesh
  • Mas'ei or Matot/Mas'ei (2nd week of Haftarot of "Punishment". This is a rare occurrence as this would happen when 1st day Pesach was on Sunday.)

In these cases, from what I have seen, Rosh or Machar Chodesh haftarah is eliminated and the haftarah for the special day is said. (Though, I have seen some congregations include the 1st and last verses of the Rosh / Machar Chodesh haftarah at the end.)

For those that decide to override R'eh with Rosh Hodesh, what would be so bad about skipping one of the 7 Consolation Haftarot? Why is there this minhag to try to make it up? And, if, in fact, these haftarot are so important, then, why not follow the predence set by the others and just not do Rosh Hodesh?

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Why is there an apparent "high priority" on reciting all 7 Consolation Haftarot?

Last week, I looked at the back of my shul's Tiqun Kor'im (I forgot which version it is, offhand) and noticed a long paragraphs explaining the different customs of what happens when Shabbat parshat R'eh coincides with Rosh Hodesh Ellul or Machar Chodesh (1st day of Rosh Hodesh on Sunday) Ellul. Some customs say to read the parshat R'eh Haftarah and others say to read the Rosh (or Machar) Chodesh Haftarah.

It seems that the most common Nusach Ashkenaz practice that I have seen is to read the Rosh Hodesh haftarah on R'eh. The haftarah from R'eh is made up together with the reading of the Haftarah of Ki Tetze - i.e. Ki Tetze is read first followed by the haftarah of R'eh, as the two texts are next to each other in Yeshayahu.

I'm curious as to why high priority is given to asserting that all 7 haftarot should be read and why there is a debate about it at all? The only other conflict that I am aware of that has a similar debate is if Breishit coincides with Rosh Hodesh or Machar Chodesh.

There are other times when Rosh (or Machar) Chodesh coincides with other haftarot, such as:

  • Chanukah
  • Parshat Sheqalim
  • Parshat Hachodesh
  • Shabbat Chazon

In these cases, from what I have seen, Rosh or Machar Chodesh haftarah is eliminated and the haftarah for the special day is said. (Though, I have seen some congregations include the 1st and last verses of the Rosh / Machar Chodesh haftarah at the end.)

For those that decide to override R'eh with Rosh Hodesh, what would be so bad about skipping one of the 7 Consolation Haftarot? Why is there this minhag to try to make it up? And, if, in fact, these haftarot are so important, then, why not follow the predence set by the others and just not do Rosh Hodesh?