Siman 425

Rosh Chodesh that falls on Shabbat, for Arvit, Shacharit, and Mincha one prays seven blessings, and says "Ya'aleh V'yavo" in the Avodah, which is in the blessing of "Retzei" before "V'techezena." And one does not mention Shabbat in "Ya'aleh V'yavo," for he has already mentioned Shabbat in the fourth blessing (Tur). And also in Arvit of Shabbat, if he forgot to say "Ya'aleh V'yavo" – they do not make him return. And even though the Arvit prayer on Shabbat is an obligation in order to sanctify the Shabbat, and it is not similar to Arvit of a weekday which is voluntary – nevertheless, since they do not sanctify the month at night, and this is the reason that they do not make him return as I wrote in siman 422, if so, there is no difference between a weekday and Shabbat. And in Musaf they say "Atah Yatzarta" and mention both: that of Shabbat and that of Rosh Chodesh. And they conclude with "Who sanctifies the Shabbat and Israel and the New Months." For Shabbat is holy and established, but Rosh Chodesh and festivals depend on Israel, as I wrote in siman 417. And if he did not conclude except with "Who sanctifies the Shabbat" alone, or with Rosh Chodesh alone – it appears to me that he has not fulfilled his obligation, and must return. And I saw one who wrote that he has fulfilled his obligation (Eliyah Rabbah in the name of Knesset HaGedolah). And I do not know a reason for this, for the essence is the conclusion. (And the Magen Avraham in siman 487 remained in a state of "it requires further study." And in my humble opinion there is no doubt regarding this. And examine carefully and you will find it simple.)

And know that I have always wondered about our version, where at the end of "Atah Yatzarta" after "forgiveness of sin" we say: "For You have chosen Your people Israel... and Your holy Shabbat..." – why do we not say "Sanctify us with Your mitzvot and grant our portion... and give us as an inheritance... and may Israel, who sanctify Your name, rest on it, for You have chosen Your people Israel..."? For behold, every Yom Tov that falls on Shabbat, and Rosh Hashanah and Yom Kippur that fall on Shabbat, we say this version at the end of the middle blessing, as this is the essence of the sanctity of Shabbat. And why should this not be said on Rosh Chodesh that falls on Shabbat? And in the Sephardic version, this version indeed exists. And in my humble opinion, in the Ashkenazic version, this is missing from the printing, and I am accustomed to saying it, and there is no reason not to say it. And I have not found anyone who remarked on this.

And they take out two sifrei Torah, and they read in the first seven called or more in the parashah of the week. And they place the second sefer Torah on the table, and he says Kaddish over both of them, and they lift the first sefer Torah and roll it. And in the second, the Maftir reads "And on the Sabbath day... and on your New Moons." And they push aside the haftarah of the week, and they read the haftarah "The heaven is My throne," for there it is written "And it shall come to pass, that from one New Moon to another, and from one Sabbath to another." And in the blessings of the haftarah they do not mention Rosh Chodesh, only Sabbath. Because there is no prophet on Rosh Chodesh, and it is not similar to a day that has a prophet. Therefore they conclude "Who sanctifies the Sabbath, Israel, and the seasons," which is not the case on Rosh Chodesh. And if Rosh Chodesh falls on the first day of the week – they read the haftarah "Then Jonathan said to him: Tomorrow is the New Moon." And if Rosh Chodesh is two days, Sabbath and Sunday, our teacher, the Beit Yosef, wrote that they read the haftarah "The heaven is My throne," and it is the custom to say afterward the first verse and the last verse from "Tomorrow is the New Moon" as a reminder that tomorrow is also Rosh Chodesh. Thus far his words. But our teacher, the Rema, wrote: There are those who say that one should not interrupt from prophet to prophet, and they only say the haftarah of Sabbath Rosh Chodesh, and such is the custom. Thus far his words. And such is the custom among us, not to mention it. However, if such a thing occurred in the same prophet – they would do so. And so too for some places where they are accustomed to read for a groom "I will greatly rejoice," if this was on Rosh Chodesh or on one of the other Sabbaths of the year – the "I will greatly rejoice" is pushed aside, and they say it at the end, if the haftarah was in the same prophet, which is to say in Isaiah. And later in siman 428 it has been explained that other haftarot are pushed aside before it, see there. But we have no knowledge at all of this custom.

The haftarah of Shabbat Rosh Chodesh is deferred before the haftarah of one of the four parshiyot, and they are: Shekalim, Zachor, Parah, HaChodesh. This is because their obligation is greater than that of Rosh Chodesh. Furthermore, the one who reads the haftarah reads from the Torah in the four parshiyot. Therefore, also on Chanukah, when Rosh Chodesh Tevet falls on Shabbat – we read the haftarah of Chanukah, as will be explained in siman 684. And all the more so the haftarah of "Machar Chodesh" is deferred before them.

And if the Shabbat of Rosh Chodesh falls during one of the seven of consolation, such as Rosh Chodesh Elul that falls on Shabbat—the opinion of our teacher, the Beit Yosef, is that "HaShamayim Kisai" is also pushed aside, and we say "Aniyah So'arah." But the opinion of our teacher, the Rema, is that it is not pushed aside; on the contrary, that of consolation is pushed aside for two reasons: One: because in "HaShamayim Kisai" there are also the consolations of Jerusalem (Taz). And furthermore: since the maftir reads from the Torah regarding Rosh Chodesh—one must also read the haftarah of Rosh Chodesh. And similarly regarding the three of punishment, such as Rosh Chodesh Av that falls on Shabbat—some say that of Rosh Chodesh is pushed aside, and some say that "Shim'u" is pushed aside, and we read "HaShamayim Kisai." And such is the primary law in a place where there is no custom to the contrary. And so they practiced in Pozna (Levush and Magen Avraham), and so we practice because such is the primary law. However, the haftarah of "Machar Chodesh"—it is certainly pushed aside, whether because of "Shim'u" or because of "Aniyah So'arah," since there is no reading from the Torah for it.