New York – For those paying attention in shul this past Shabbos, Parshas Ki Seitzei, chances are that they might have noticed something quite atypical during davening. I am not referring to a debate whether or not a specific congregation recites ‘L’Dovid’ during Elul, but rather to a double haftara. This double haftara was recited (or should have been) by the vast majority of Ashkenazic congregations worldwide.
Subscribe to our Daily Roundup Email
Apparently, many did not realize this special occurrence. In fact, when I mentioned the uniqueness of this situation to the gabbai last Shabbos, he responded that he had never heard of a double haftara! He maintained that at the hashkama minyan, filled with Bnei Torah, not a single one pointed out such a thing! I had to show this ruling to him explicitly in both the Mishna Berura and the Tukachinsky calendar, before he consented to allow the Baal Koreh to read both haftaros. However, his skeptical response was quite understandable, as the last time there was a double haftara was fourteen years ago!
To properly understand why there was a double haftara, some background is needed.
According to the Tosafos Yom Tov (Megillah Ch. Bnei Ha’Ir, Mishna 4 s.v. l’chisidran) citing the Sefer HaTishbi – Shoresh Petter), the haftaros were established when the wicked Antiochus (infamous from the Chanuka miracle) outlawed public reading of the Torah. The Chachamim of the time therefore established the custom of reading a topic from the Nevi’im similar to what was supposed to be read from the Torah. Even after the decree was nullified, and prior to the Gemara’s printing, this became minhag Yisrael.
Most haftaros share some similarity with at least one concept presented in the Torah reading. The Gemara Megillah (29b – 31a) discusses the proper haftara readings for the various holidays throughout the year. The Pesikta, (an early Midrash cited by many early authorities including Tosafos – Megillah 31b s.v. rosh and the AbuDraham – Seder Parshiyos V’Haftaros) continues the teachings of Chazal as to the proper haftara readings starting from the Fast of Shiva Assur B’Tamuz.
During the ‘Three Weeks’ from 17 Tamuz until Tisha B’Av, we read ‘Tlasa D’Paranusa’, ‘Three Readings of Punishment’. After Tisha B’Av (starting with Shabbos Nachamu, dubbed so due to its haftara, Nachamu Nachamu Ami) until Rosh Hashana, ‘Shiva D’Nechemta’, or ‘Seven Readings of Consolation’ are read. This is followed by a reading of Teshuva, during the Shabbos between Rosh Hashana and Yom Kippur, aptly named ‘Shabbos Shuva’, for its repentance themed haftara starting with ‘Shuva Yisrael’. The AbuDraham as well as Rabbeinu Tam, conclude that these special haftara readings are so important, that they are never pushed off!
Our dilemma arises when that rule goes head – to – head with another rule. The Gemara (Megillah 31a) states that whenever Rosh Chodesh falls out on Shabbos, a special haftara is read: ‘Hashomayim Kisi’, as it mentions both the inyanim of Shabbos and Rosh Chodesh. If Rosh Chodesh falls out on Sunday, then on the preceding Shabbos, the haftara of ‘Machar Chodesh’ is read, as it mentions the following day being Rosh Chodesh.
Our question is what happens when Rosh Chodesh Elul falls out on Shabbos or Sunday? Which ruling trumps which? Do we follow the Gemara or the Pesikta? Do we stick with the ‘Shiva D’Nechemta’ or the special Rosh Chodesh reading? The answer is that there is no easy answer! The Mordechai (Megillah, end Ch. Bnei Ha’Ir 831, end s.v. haghah) cites both as separate, equally valid minhagim, with no clear cut ruling! So what are we supposed to do? Which minhag should we follow?
The Beis Yosef (O.C. 425, 1 s.v. uma”sh) writes that the ikar halacha follows the AbuDraham as he was considered an expert in these topics. Consequently, in the Shulchan Aruch (O.C. 425, 1), he rules that on Shabbos Rosh Chodesh Elul, only that week’s haftara of consolation, ‘Aniyah So’arah’ is read. This would also hold true if Rosh Chodesh fell on Sunday, that only that week’s haftara of consolation would be read, and not ‘Machar Chodesh’. This is the general Sefardi ruling on this topic (Kaf Hachaim O.C. 425, 13).
Yet, the Rema (ad loc.), citing the Sefer HaMinhagim of Rav Yitzchak Isaac Tyrnau (Tirna), a contemporary of the Terumas HaDeshen and Maharil (late 1300’s – early 1400’s), argues that since the special reading of Shabbos – Rosh Chodesh also contains words of consolation, it is therefore the proper reading, even for Shabbos Rosh Chodesh Elul. Moreover, this reading is mentioned specifically by the Gemara as the proper reading for Shabbos Rosh Chodesh, with no special dispensation given for Shabbos Rosh Chodesh Elul. Additionally, since it is recited more often (as Shabbos Rosh Chodesh falls out at least twice a year) one will fulfill the Talmudic dictum of ‘tadir v’sheino tadir, tadir kodem’ by reading this haftara instead. Nevertheless, if Rosh Chodesh would fall out on Sunday, all would agree that only that week’s haftara of consolation would be read, as there is no conciliatory theme in ‘Machar Chodesh’.
However, by following this, it would seem that we would miss out on one of the ‘Shiva D’Nechemta’, as there are not enough weeks before Rosh Hashana to fit in all seven when one of the haftaros [occurring when Rosh Chodesh falls out on Parshas Re’eh] is taken up by ‘Hashomayim Kisi’. Yet, the Pesikta and Rishonim stressed the importance and necessity of each and every one of them being read. Therefore, the Sefer HaMinhagim maintains that we need to make up the missing haftara, and it is done as an addition, on Parshas Ki Seitzei, two weeks later. The reason is that the haftara of Parshas Re’eh, ‘Aniyah So’arah’ in the original Navi (Yeshaya Ch. 54, 11) follows consecutively after the haftara of Parshas Ki Seitzei ‘Runi V’Simchi’ (Yeshaya Ch. 54, 1). Therefore, this solution turns two separate haftaros into one long double header and thereby fulfills everyone’s requirement to hear all seven of the Conciliatory Haftaros.
This resolution of having a double – header haftara on Parshas Ki Seitzei when Rosh Chodesh falls out two weeks earlier on Parshas Re’eh, is cited and actually codified in halacha by many authorities including the Levush (Levush HaChur O.C. 425, 2 & 581, 1), Matteh Efraim (581, 5), Magen Avraham (425, 1), Kitzur Shulchan Aruch (128, 4), and, as mentioned previously, the Mishna Berura (425, 7) and Luach Tukachinsky Calendar (5772, Elul, Parshas Ki Seitzei), and is the definitive Ashkenazic ruling. Sefardim, on the other hand, do not have this interesting occurence, as they follow the Shulchan Aruch’s rule of never pushing off any of the ‘Shiva D’Nechemta’, and thereby never having the need to double up haftaros.
Those who missed this unique opportunity should not fret too much, as we don’t have to wait another fourteen years to have a Shabbos Rosh Chodesh Elul. In fact, it will fall out four times over the next eight years. Hopefully by then, the gabbai will remember that double headers are not exclusively reserved for ballgames.
Rabbi Yehuda Spitz serves as the Shoel U’ Meishiv and Rosh Chabura of the Ohr Lagolah Halacha Kollel at Yeshivas Ohr Somayach in Yerushalayim. He can be reached at [email protected]
The author wishes to thank R’ Joel Rosenfeld and R’ Solomon Lerner for raising awareness of this unique issue, and serving as the impetus for my interest and research in this topic.
very very intresant – thanks 4 posting vin! i was wondering about that
As a Gabbai in a very large Shul, I happened to be away for this past Shabbos. At the small minyan that I was in (in the Catskills) I joked with the Ba’al Kriah that he has a “long” haftora (as Ki Setze in a regular year is the shortest haftora). He responded, “Oh, you mean because it’s a “double” haftora”. I covered up my ignorance and said “Yes, the first time in 14 years” knowing that 9 Av being on Sunday did not occur in the last 14 years. But I honestly do not remember!
(Just wondering, why was this article not posted BEFORE last Shabbos???)
Thank you for a very informative post.
Actually, most ashkenazic congregations follow the Shulchan Aruch here and do not recite Hashomayim Kis’i at all, and so did not have a double haftoroh this week
The two haftaros together are shorter than many haftaros, so it was no big deal, really, except that the guy who got maftir in my shul only prepared one haftarah so I (being assistant rabbi) had to take over, as he read quietly along, and then he recited the brachos.
The haftara of Ki Seitzei is Roni Akarah, not Roni V’Simchi. Roni V’Simchi is read on Shabbos Chankah and Parshas B’Haaloscha since it deals with the menorah. Roni Akarah is read on Parshas Noach as well because it mentions “Mei Noach”.
nu nu, it’s just the haftorah of Noach.
Why do we not apply the s’varah of “tadir v’sheaino tadir tadir kodem” and read only Shabbos Rosh Chodesh only as is the case during other tarti disasri?
I think the Haftoireh of Paarshes Noiach has both Haftoires together
I was wondering where the place was…now I understand!!
Its is tadir kodem, the more often goes first then the less often after, you don’t do it ‘instead’