Cf. Siddur, p. 203ff.

After the Torah Reading it is not our custom to say Psalm 111, nor any other Psalms or verses. The sheliach tzibbur merely says yehalelu and the verses that follow.[264]

After the reading, the sheliach tzibbur begins reciting the Half-Kaddish when the wrapping of the Torah is almost completed. The congregant doing this loses no time in finishing the gelilah, saying Yehalelu, and returning the scroll to the Ark. In the meantime the Kaddish is recited slowly, so that it is concluded after the Torah has been replaced. In any event, the Kaddish should end as close as possible to the beginning of Shemoneh Esreh.[265]

The Rebbe Rashab writes[266] in one of his maamarim: "The allusion to seudah shelishis in the verse, 'Today you will not [find the manna, i.e., the Shabbos bread, in the field],'[267] means only that bread is not required at that meal; some food, however, should be eaten. As R. Yosei said,[268] 'Would that mine be the lot of those who eat three meals [in honor of] Shabbos!' "

After Minchah on Shabbos either the rav or another articulate person should teach a maamar of Chassidus from memory. The speaker should first see to it that he himself thoroughly understands its concepts. He should also consider what wording will best convey them intelligibly to his audience.[269]

It is not our custom that a person observing yahrzeit during the coming week should lead the Grace after the Third Meal.[270]

When the second day of Yom-Tov falls on the eve of Shabbos, and the festival meal is extended into the Shabbos, those who have eaten at least a kazayis both by day and since nightfall (which of course means that they first covered the loaves and recited Kiddush) say retzei and ya'aleh veyavo in the Grace After Meals, in that order. The same principle applies [with regard to retzei and ya'aleh veyavo] when Rosh Chodesh falls immediately after Shabbos.[271]

   

Notes:

264. (Back to text) Psalm 111 and so on do not appear in the Siddur of the Alter Rebbe, and his Shulchan Aruch 292:4 implies a ruling in the same spirit; see there. These texts likewise do not appear in Pri Etz Chayim, in the Zolkiew edition of Siddur HaAriZal, nor in Mishnas Chassidim. (The Siddur [of the AriZal] edited by R. Shabsai of Rashkov, however, directs that one should say Psalm 111.)

265. (Back to text) From a letter of the Rebbe Shlita. See also Shaar HaKollel 29:4, and Ketzos HaShulchan 91:1:4, at length.

266. (Back to text) HaYom Yom, p. 30.

267. (Back to text) [Cf. Shabbos 117b on Shmos 16:25.]

268. (Back to text) [Shabbos 118b.]

269. (Back to text) From sec. 7 of the [second] letter of the Rebbe Rashab appended to Kuntreis Etz HaChayim [reprinted in his Igrois Koidesh, Vol. II, p. 713]. Concerning the regular, oral review of maamarim in public, see also p. 2 of the Preface to the Tochen HaInyanim LeShabbos Parshas Bereishis (5723).

270. (Back to text) Sefer HaMaamarim 5709, p. 26. [See also p. 181, below.]

271. (Back to text) Directive of the Previous Rebbe, in the light of the Shulchan Aruch, Orach Chayim, end of sec. 188; see also the Alter Rebbe's Shulchan Aruch, loc. cit. (From a letter of the Rebbe Shlita [reprinted in his Teshuvos U'Biurim, p. 105].