Sefer HaMinhagim: Shabbos

Cf. Siddur, p. 183ff.

In the paragraph beginning al hakol (in the readings beginning vayehi binsoa) the wording is: u'chirtzon kol amcha bais yisrael.[244]

If there are not enough aliyos at the public reading on Shabbos or on a festival, the Torah should be read [a number of times] in different rooms. However, no additions should be made to the prescribed number of aliyos [at each reading].[245] Thus, we do not call up acharon, i.e., another congregant in addition to the seven already called [before Maftir].

On Shabbos Shirah [i.e., the Shabbos on which one reads Parshas Beshalach, which includes the Shirah, the Song of the Sea; Shmos 15:1-19], and on the Seventh Day of Pesach, the congregation stands during the reading of the Shirah.[246]

The congregation stands and faces the Torah when the Ten Commandments are read in the course of the Parshiyos of Yisro and Va'eschanan, and on Shavuos.[247]

One who is observing a yahrzeit during the coming week, or on the Shabbos itself, is called up for Maftir.[248]

The person called to the reading of the concluding passage of any of the Five Books says chazak chazak venischazeik together with the rest of the congregation.[249]

When Parshas Zachor is read on the Shabbos before Purim, and likewise when it is read on the Shabbos of Parshas Ki Seitzei [from which it is drawn], the word zeicher is read twice, first with the letter zayin vocalized with a tzeirei and then with the letter zayin vocalized with a segol. The same word is also read twice in the Torah reading of Purim, and likewise on the Shabbos of Parshas Beshalach [from which it is drawn], but with the vocalization in reverse order.[250]

In Parshas Bechukosai and Parshas Ki Savo, when [the passages of rebuke known as] the Tochachah are read, the reader himself makes the appropriate opening and closing blessings, without being called by name to the Torah.

When reading for the Kohen who is called to the Torah for the beginning of Parshas Devarim, the reader pauses one verse before the usual break for Sheini, in order that the passage to be read for the next congregant should not open with the word Eichah [which recalls the Book of Lamentations read on Tishah BeAv].[251]

According to the ruling of the Alter Rebbe, the word dakah (Devarim 23:2) should be spelled with an alef rather than a hei.[252]

When Parshas Nitzavim is read separately from Parshas Vayeilech, the passage which is read for Maftir (and likewise for Shevi'i) begins from re'ei nasati lifanoecha (Devarim 30:15).[253]

The Maftir should not begin reading the Haftorah until the golel has finished wrapping the Torah, thus enabling him to listen attentively to the reading - for everyone is obliged to listen to the Haftorah, as to any section of the Torah. Only one person should therefore read it aloud, in order to avoid a confusion of voices.

For reasons known to themselves, certain people are not content to merely listen to the Haftorah, but are accustomed to reading it for themselves, though they listen to the appropriate blessings. This should be done quietly and deliberately, keeping pace with the Maftir.[254]

The blessings that are read after the Haftorah (p. 187) always include the following phrases: ne'eman v'rachaman atah, toshia u's'samach.[255]

On the Shabbos of Chol HaMoed Sukkos one concludes the final blessing for the Haftorah as follows: mekadeish haShabbos veyisrael vehazmanim; only here is the Yom-Tov mentioned, not in the body of the text.[256]

Notes:

(Back to text) [See also the above section (p. 29) on The Reading of the Torah in general.]

(Back to text) HaYom Yom, p. 43.

(Back to text) Letter of the Rebbe Shlita dated Rosh Chodesh Shvat, 5711, where the Rebbe notes that this was a directive of his father-in-law (the Previous Rebbe), on the authority of his father, the Rebbe Rashab. See also the Responsa of the Tzemach Tzedek, Orach Chayim 35.

(Back to text) HaYom Yom, pp. 20, 47.

(Back to text) Ibid., pp. 22, 59.

(Back to text) Minhagei Yahrzeit, in Kuntreis 55. [See also p. 180, below.]

(Back to text) HaYom Yom, p. 98.

(Back to text) Note by the Rebbe Shlita on Purim Customs in Kuntreis Reshimos al Megillas Esther by the Tzemach Tzedek, and in Kuntreis 54; see also footnote 680, below.

(Back to text) This is the custom as practiced in the shul of the Previous Rebbe and of the Rebbe Shlita. [In recent years, however, the reader customarily pauses at the usual break for Sheini.]

(Back to text) HaYom Yom, p. 85; see also She'eris Yehudah on Yoreh Deah 16, and Divrei Nechemiah on Yoreh Deah 22.
The following note of the Previous Rebbe appears in HaYom Yom, loc. cit.: "In Prague there is a Sefer Torah which according to local tradition was checked by Ezra the Scribe. It is read from only on Simchas Torah, and at other times is kept at the passage of Shema. I saw it when I was in Prague in 5668 (1908), and daka is spelled there with an alef. So too when I visited the city of Worms in 5667 (1907) I saw a Sefer Torah which according to local tradition was written by the Maharam (Rabbi Meir) of Rothenburg; there too daka was spelled with an alef. The author of Mishnas Avraham (ch. 32) cites a number of works that deal with this subject."

(Back to text) HaYom Yom, p. 90.

(Back to text) The Alter Rebbe's Shulchan Aruch 284:11. The Rebbe Shlita cites the Previous Rebbe as affirming that this is indeed our custom.

(Back to text) HaYom Yom, p. 34.

(Back to text) From the Glosses of the Rebbe Rashab on the Siddur.