What Sedrah Do We Read This Coming Shabbos
This article is an extract from our Sefer
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Chapter 2: The Torah portion that is to be read & The Police if it was not read
1. The Shabbos morning reading:
*For the history and groundwork of the divisions of the 53 Parshiyos of the Torah, meet the addendum at the stop of the Sefer.
A. Reading one Parsha per calendar week:
Moshe Rabbeinu established for the Jewish people that they are to read from the Torah curl on Shabbos and Holidays.[ane] The Sages of the Mishneh and Gemara chose the exact portion of the Torah that is read on each Yom Tov.[ii] Notwithstanding, co-ordinate to most approaches, they did not establish what portions should be read on each Shabbos, and hence in previous times two different customs existed regarding this matter.[three] The widespread custom even in previous times was to read one Parsha per week and arrange to finish the entire Chumash annually.[4] At that place were communities, all the same, who were accustomed to follow a triennial cycle and hence finish the entire Chumash every three years.[v] This was the custom of Jewry in Eretz Yisrael during Talmudic times.[half dozen] Each Parsha was thus separate to three parts, with each part being read in one week. This minority custom became extinct several generations ago[7] and hence the custom amongst all Jewry dating back many generations is to read one Parsha per week and complete the reading of the entire Torah annually.[8] Practically, the weekly Torah portion for each Shabbos has the total backing of all Minhagei Yisrael, Jewish community, and it is hence forbidden to switch the Parshiyos and alter the custom.[9] Furthermore, the Parsha of each week has a special connection with the events and times of that calendar week, and it is all arranged with Divine providence.[10]
B. The general order of the Parshiyos & The double Parshiyos:
The general order of the Parshiyos is to read 1 Parsha per Shabbos, beginning with Bereishis on the Shabbos later Simchas Torah, and last with Vezos Habracha on Simchas Torah. Nonetheless, being that in non-bound years there exist more Parshiyos than available Torah reading weeks, therefore some Parshiyos are doubled.[11] Likewise, the sages established that certain Parshiyos be read past certain times, and this also effects the joining of the Parshiyos, as will be explained next. The prepare gild of these Parshiyos, when to begin Bereishis, when to finish Zos Habracha, and which Parshiyos to connect, is based on the order suggested by Rav Sadia Gaon, every bit recorded in his Siddur Rassag.[12] [The Geonim and Rishonim, including the Rassag, Machzor Vitri, Eshkol, Sefer Hadibur, record various suggestions as to which Parshiyos should be connected.] Practically, the accepted custom today is to connect some or all of the post-obit Parshiyos to facilitate the completion of the Torah reading cycle within one year. The verbal number of Parshiyos that are connected in a given twelvemonth, and their selection, is dependent on the factors mentioned in a higher place.
The list of potentially connected double Parshiyos:
- Vayakhel-Pekudei
- Tazria-Metzora
- Acharei-Kedoshim
- Behar-Bechukosaiy
- Matos-Maseiy
- Chukas-Balak
- Nitzavim-Vayeilech:[13] The Parsha of Nitzavim is always read the Shabbos prior to Rosh Hashanah. Thus, when Rosh Hashanah falls on Monday-Tuesday, since there are 2 Shabbosos between Rosh Hashanah and Sukkos, the Parshiyos of Nitzavim-Vayeilech must exist dissever, with Nitzavim being read earlier Rosh Hashanah, and Vayeilech being read on Shabbos Shuva, which is the Shabbos before Yom Kippur. Haazinu is and then read after Yom Kippur, on the Shabbos before Sukkos. The Siman for this is "Bag [i.e. Monday-Tuesday] Hamelech [i.eastward. Rosh Hashanah[14]] Pas Vayeilech [i.eastward. Split Nitzavim and Vayeilech[xv]]." Nonetheless, when Rosh Hashanah falls on Thursday-Friday, since there is only one Shabbos betwixt Rosh Hashanah and Sukkos, in which the Parsha of Haazinu is read, therefore on the Shabbos before Rosh Hashanah Nitzavim-Vayeilech must be read together.
The order of connected Parshiyos in Eretz Yisrael when Pesach falls on Shabbos :[16] In non-leap years that Acharon Shel Pesach falls on Shabbos, the Diaspora splits from Eretz Yisrael past Parshas Shemini, and join back together merely past Behar/Bechukosaiy [and not Tazria Metzora, or Acharei Mos/Kedoshim].[17] In bound years that Acharon Shel Pesach falls on Shabbos, the Diaspora splits from Eretz Yisrael by Parshas Acharei Mos, and joins back together merely past Matos Maasei [and non Tazria Metzora, or Acharei Mos/Kedoshim, or Behar Bechukosaiy, or Chukas Balak].
The set order of the Parshiyos established by the Sages: [18]
The Shabbos before Pesach :[xix] In a non-leap twelvemonth the Parsha of Tzav is always read the Shabbos prior to Pesach.[20] In a leap year the Parsha of Metzora is always read the Shabbos prior to Pesach[21], with exception to years in which Rosh Hashanah falls on Thursday[22], in which case Parshas Acharei Mos is read the Shabbos before Pesach. The Siman for the society of the Parshiyos in a not-leap twelvemonth is: Pakdu [i.eastward. Parshas Tzav] Paschu [i.e. before Pesach]. The Siman for the order of the Parshiyos in a leap year is: Sagru [i.e. Metzora] Upaschu.
The Shabbos before Shavuos :[23] The Parsha of Bamidbar is always read the Shabbos prior to Shavuos.[24] [This is with exception to Eretz Yisrael, in years that Acharon Shel Pesach falls on Shabbos, in which Parshas Naso is read in Eretz Yisrael the Shabbos before Shavuos.]
The Shabbos earlier/later on Tisha Beav :[25] The Parsha of Vaeschanon is always read the Shabbos after Tisha Beav [which makes it that the Parsha of Devarim is always read the Shabbos before Tisha Beav].
The Shabbos earlier Rosh Hashanah :[26] The Parsha of Nitzavim is always read the Shabbos prior to Rosh Hashanah.[27]
Simanim for the social club :[28] The Siman for the guild of the Parshiyos in a not-leap year is: Pakdu [i.e. Parshas Tzav] Paschu [i.e. before Pesach]. The Siman for the society of the Parshiyos in a leap year is: Sagru [i.eastward. Metzora] Upaschu. In all years the Siman continues: Manu [i.e. Bamidbar] Veatzru [i.e. earlier Shavuos], Tzumu [i.e. Tisha Beav] Vetzulu [i.e. Vaeschanon], Kumu [i.e. Nitzavim] Vetuku [i.e. Rosh Hashanah].
C. The Maftir:
See Chapter 12 for the full details of this subject.
D. The iv Parshiyos:
Meet Affiliate 14 for the total details of this subject.
Due east. The law if a customs missed the reading of that calendar week'southward Parsha-Making information technology upwardly the next week:
Come across Halacha half dozen. See Chapter 1 Halacha 4B regarding reading information technology in the afternoon of that Shabbos.
F. The police force if one read the wrong Parsha:
See Halacha 7!
K. What to practise when traveling to and from State of israel in years that Parshiyos are not aligned:
See Halacha 8!
2. The weekly reading of Shabbos Mincha, Mondays, and Thursday's:[29]
The reading of Shabbos Mincha, and the weekday reading of Monday and Thursday, consists of the beginning of the Parsha that will be read that coming Shabbos, which is after the end of the Parsha that was read the previous Shabbos. The get-go department is thus read a total of three times, Shabbos Mincha, Mon and Thursday. In the event that a Vacation, Rosh Chodesh, or fast 24-hour interval falls out on Monday or Th, then the weekly reading is differed.
How many verses are read : Ezra established that they read every Shabbos past Mincha ten Pesukim or more from the coming weeks Parsha.[30] The same applies by the readings of Monday'due south and Th's.[31] This applies even past Parshas Haazinu.[32]
The Shabbos Mincha reading if Yom Tov, Rosh Chodesh, or Chanukah, coincides with Shabbos :[33] Even when Yom Tov falls on Shabbos, the Parsha of the coming Shabbos is read by Mincha of Shabbos and not the Parsha of Yom Tov.[34]
The Monday, Thursday reading if Yom Tov, Rosh Chodesh, Purim, Chanukah, or a fast solar day coincides: When Yom Tov falls on Shabbos, the Parsha of the coming Shabbos is read by Mincha of Shabbos and not the Parsha of Yom Tov
The police if one missed the reading : Run across Halacha 7B. See Chapter ane Halacha 4B regarding reading it in the afternoon.
The constabulary if one read the wrong Parsha : See Halacha 8!
3. The Yom Tov reading, and reading of Chanukah & Purim: [35]
Moshe Rabbeinu established for the Jewish people that on every Yom Tov i is to read the Torah portion dealing with that Holiday.[36] The Sages of the Mishneh and Gemara chose the verbal portion of the Torah that is read on each holiday.[37]
The Pesach reading : Encounter Chapter 15 Halacha's 2-four for the full details of this subject.
The Shavuos reading : Meet Chapter 15 Halacha 5 for the full details of this field of study.
The Sukkos reading : See Chapter 15 Halacha's 6-9 for the full details of this subject area.
The Rosh Hashanah reading : See Chapter 16 Halacha 1 for the full details of this subject.
The Yom Kippur reading : See Affiliate xvi Halacha 2 for the full details of this subject.
The Chanukah reading : See Chapter 17 Halacha 1 for the full details of this field of study.
The Purim reading : See Affiliate 17 Halacha 2 for the total details of this subject.
The police if ane missed the reading : See Halacha 7. Run into Chapter 1 Halacha 4B regarding reading it in the afternoon.
The law if one read the wrong Parsha : See Halacha 8!
four. The Rosh Chodesh reading:
On Rosh Chodesh, the Parsha of the Rosh Chodesh Karbanos are read from Parshas Pinchus. See Chapter 13 for the full details of this subject area.
The police force if one missed the reading : See Halacha seven. Come across Chapter 1 Halacha 4B regarding reading it in the afternoon.
The law if one read the incorrect Parsha : Encounter Halacha 8!
five. The Fast 24-hour interval reading:
On a fast mean solar day, the Parsha of Vayichal is read by both Shacharis and Mincha. See Chapter eighteen for the total details of this subject.
The constabulary if one missed the reading : Run into Halacha 7. See Chapter one Halacha 4B regarding reading it in the afternoon.
The law if 1 read the wrong Parsha : Meet Halacha eight!
6. Missed Torah reading-Making upwardly the reading if a community missed Kerias Hatorah:[38]
*This Halacha refers to a case that it is already Passed sunset of that mean solar day. Regarding if the Torah may be read later on on in the same day if it was not read by Shacharis-Come across Chapter one Halacha 4B!
A. Missed weekly Shabbos reading of Shacharis:[39]
If a community [or the majority of a community[40]] did not read the weekly portion i Shabbos [from a Kosher Sefer Torah[41] due to reasons beyond their control[42]], then they are to make it upward the side by side Shabbos by reading both the previous weeks Parsha, and the current weeks Parsha. [They are not to brand it up on Monday or Thursday, and are to continue with the regular Monday and Thursday reading.[43] In such a example the outset Aliyah of Kohen is to read the entire previous Parsha, plus the section of Rishon of the current weeks Parsha.[44] If the congregation began the previous weeks Parsha, just did not end it for whatever reason, such as a dispute, so they are to brand it upwards the next Shabbos by reading it together with that calendar week'south Parsha.[45] In such a case, they are to restart from the beginning of the Parsha.[46] In a case that the previous weeks Parsha was not read and so it is proper to make upward the previous weeks Haftorah together with the current weeks Haftorah.[47]]
Missed 2 Parshiyos :[48] If the previous weeks Parsha was a double portion, such every bit Matos Maasei, then they are not to brand up the previous weeks Parsha at all [neither the starting time or the 2d].[49] [Besides, if the current weeks portion is a double Parsha and then 1 is not to make up the previous weeks Parsha.[fifty]] If the congregation missed 2 weeks' worth of Parshiyos, and so they are to only brand up the Parsha of the previous week, and not that of two weeks ago.[51]
Missed Parsha at stop of Sefer :[52] If the congregation missed the Parsha at the end of a Sefer, such every bit Parshas Vayechi, and then some Poskim rule that they cannot make it up the next Shabbos.[53] Other Poskim[54], yet, rule that 1 is to read both Parshiyos the next Shabbos even if the previous Parsha is from the stop of the previous Sefer and on that Shabbos they begin to read a new Sefer.
Q&A
If the Maftir/Haftorah of the previous calendar week was non read, is information technology to be read the next week?[55]
If the congregation read the entire weekly portion the previous week but did not read that weeks Maftir or Haftorah, then it is not to be read the next week. Thus, for Maftir and Haftorah simply the current weeks reading is read.
If a community missed a word or poetry in the previous weeks Parsha, are they to re-read the Parsha the next Shabbos?[56]
Yes. If fifty-fifty one word or verse was non read in the previous weeks portion, then one is to brand it up the adjacent week, and read from the get-go of last calendar week'due south Parsha.
What is the police force if by a double Parsha the Minyan only read the offset Parsha, is the 2nd Parsha to exist made up the next Shabbos?[57]
Remembered that Shabbos: If the congregation remembered their mistake that Shabbos prior to sunset[58], and then they are to make upwardly the reading of the 2d Parsha that Shabbos. A single Aliyah is to exist called up to read the entire second Parsha.
Remembered later Shabbos: If they only remembered after Shabbos, and so they are to make up the skipped Parsha the next calendar week. If the second Parsha is the cease of a Sefer, then this is discipline to the debate explained above.
What is the constabulary if a congregation accidentally read two Parshiyos, thinking that week was a double Parsha?[59]
They do non need to re-read the Parsha of that week even though the seven Aliyos were not called upwardly in the weekly Parsha. The next Shabbos, they are to repeat the reading of that weeks Parsha.
B. Missed reading of Shabbos Mincha, Monday or Thursday, Rosh Chodesh, or fast day:[sixty]
Some Poskim[61] rule that if a congregation missed the reading of Monday then they are to make information technology up on Tuesday.[62] Majority of Poskim[63], notwithstanding, contend and rule that i is never to brand up a Torah reading on another day, and then is the final ruling. The same applies to the reading of a fast day or Rosh Chodesh that it cannot exist made up on another 24-hour interval.[64]
C. Missed reading of Yom Tov, Chanukah, Purim:[65]
If a community missed the previous weeks Yom Tov reading, information technology is not to be made up the adjacent Shabbos, or any other day.
7. Wrong Torah reading-The constabulary if ane read the wrong Torah portion:[66]
A. Shabbos:[67]
If the incorrect Torah portion was read on Shabbos, the right Torah portion needs to be read with all its Aliyos. If they did not remember until afterwards Shabbos, then the congregation is to make it upwardly the next Shabbos, as explained in the previous Halacha.
Mincha of Shabbos :[68] If on Shabbos by Mincha the incorrect Parsha was read, they fulfill their obligation and are not obligated to read three Aliyos from the correct portion.
B. Monday's and Thursday:[69]
If the wrong Parsha was read on Monday or Thursday, the congregation nevertheless fulfills their obligation and are not obligated to read three Aliyos from the correct weekly portion.[seventy] [If, however, they remember prior to calling upwards the second or tertiary Aliyah, then the remaining Aliyos are to read from that calendar week'due south Parsha.[71]]
C. Yom Tov, Chanukah, Purim, and Rosh Chodesh:[72]
If the wrong Torah portion was read on Yom Tov, Chanukah, Purim or on Rosh Chodesh, they do not fulfill their obligation and the right Torah portion needs to exist read with all its Aliyos.
D. Fast days:
If the wrong Torah portion was read on a fast day, they do not fulfill their obligation and the right Torah portion needs to be read with all its Aliyos. Nonetheless, if this occurred on a Monday or Thursday, so some Poskim[73] rule that if the weekly Parsha was read by Shacharis, they fulfill their obligation, and may continue the reading even if they think prior to calling up all three Aliyos.
eight. The correct Parsha when traveling to and from Israel in years that Parshiyos are not aligned:[74]
In years that the beginning day of Pesach falls on Shabbos, the last day of Pesach in the Diaspora as well falls on Shabbos, although in Eretz Yisrael the last twenty-four hours falls on Friday. This causes there to be a misalignments in the weekly Parsha between Eretz Yisrael and the Diaspora, equally on that aforementioned Shabbos, Eretz Yisrael will exist continuing with the reading of the weekly Parsha, while the Diaspora will differ the weekly Parsha and instead read the portion designated for Acharon Shel Pesach. This misalignment also occurs in years that the kickoff day of Shavuos falls on Erev Shabbos. While this misalignment could potentially exist remedied fairly quickly, by having the Diaspora read two Parshiyos in one of the coming Shabbosim, practically the traditional distribution of the Parshiyos but allows this to happen several weeks down the line, thus causing there to be a several calendar week period of misalignment of Parshiyos between Israel and the Diaspora.[75] The question becomes raised as what a traveler is to exercise in the effect that he is traveling to or from Israel. This will cause him to either miss a Parsha, or have the same Parsha read twice, depending on his direction of travel. Is there whatever way to make up the missed Parsha? What does i exercise regarding Shnayim Mikra, And the daily Chumash lesson of Chitas or Chok Leyisrael? The following volition discuss these laws in the two scenarios of traveling to and from Israel.
9. Traveling to Israel:
Kerias Hatorah for Ben Chutz La'aretz in Eretz Yisrael when Parshiyos are not aligned : If one traveled from the Diaspora to Eretz Yisrael in a calendar week that Eretz Yisrael is one Parsha ahead of the Diaspora, as occurs in certain years starting from the Shabbos afterwards Pesach or the Shabbos afterwards Shavuos, so i is to try and detect a Minyan of Bnei Chutz La'aretz [with at least six Bnei Chutz La'aretz] who will read the weekly Parsha of the Diaspora.[76] If the Minyan plans to stay in Eretz Yisrael for some fourth dimension, such equally Yeshiva Bochurim, and then they should begin the reading of Kohen from the previous Parsha and take him read until Levi of the current Parsha, thus catching up to Eretz Yisrael. If a Minyan of half dozen Bnei Chutz La'aretz is not available, and then i can ask the Baal Korei of the Eretz Yisrael Minyan to begin the reading of Kohen from the previous Parsha and have him read until Levi of the current Parsha.[77] Nonetheless, he is non obligated to practise then, peculiarly in face up of objection from the congregation. If neither of the above options are possible, so due to lack of choice, one has lost the previous Parsha and is to join the reading of Bnei Eretz Yisrael for their current Parsha.
Shnayim Mikra :[78] If one traveled to Eretz Yisrael in a week that Eretz Yisrael is reading a unlike Parsha than the Diaspora[79] 1 is to read the Shnayim Mikra of both Parshiyos, the 1 which he is now missing in the Diaspora and the one which he will now hear in Eretz Yisrael. [If he returns to the Diaspora afterwards Shabbos, he is not required to repeat the Shnayim Mikra of the Parsha that was read in Eretz Yisrael and is now being read in the Diaspora.] In the event that he finds a Minyan of Bnei Chutz La'aretz who volition merely exist reading just the Parsha of Chutz La'aretz then he is to do Shnayim Mikra of only the Parsha of Chutz Laaretz.
Aliyos : There is no outcome with a Ben Chutz La'aretz getting an Aliyah to the Torah, even though he is holding by the previous Parsha.
Chitas: [80] If one traveled to Eretz Yisrael in a week that Eretz Yisrael is reading a different Parsha than the Diaspora, and then on the twenty-four hour period of arrival he is to learn the Chumash with Rashi for the residuum of his Parsha, and study the Chumash with Rashi for the Parsha of Eretz Yisrael, until that days Aliyah.
10. Traveling from Israel:
Kerias Hatorah for Ben Eretz Yisrael in Chutz Laaretz when Parshiyos are not aligned :[81] If one traveled from Eretz Yisrael to the Diaspora in a week that Eretz Yisrael is 1 Parsha ahead of the Diaspora, as occurs in sure years starting from the Shabbos after Pesach or the Shabbos afterwards Shavuos, and thus in the Diaspora they will echo the reading that he heard in Eretz Yisrael, then he is obligated to hear the Parsha a second time.
Shnayim Mikra :[82] If ane traveled from Eretz Yisrael to the Diaspora in a week that the Diaspora is reading the Parsha that was read the previous Shabbos in Eretz Yisrael[83] he is not required to echo Shnayim Mikra of that Parsha[84], even though he is required to hear the reading of the Torah.
Aliyos :[85] There is no issue with a Ben Eretz Yisrael getting an Aliyah to the Torah, even though he is property by the next Parsha.
Chitas: [86] If one traveled from Eretz Yisrael in a week that Eretz Yisrael is reading a different Parsha than the Diaspora, then on the day of inflow he is to stop learning the Chumash with Rashi for his Parsha, and study the Chumash with Rashi for the Parsha of Eretz Yisrael, until that days Aliyah.
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[1] Admur 282:i; 13; 488:v; M"A 135:1; Rambam Tefilla 12:i "Moshe"; Rif Megillah four; Bava Kama 82a that the prophets in the times of Moshe established information technology, See Kesef Mishneh ibid; Yerushalmi Megillah 4:1 "Moshe"; Miseches Sofrim 10:ane; Mishneh Megillah 31a regarding Yom Tov; Come across P"G 135 A"A 1
[2] Admur ibid; Megillah ibid
[3] Come across Bach 685 "However, Moshe did not constitute the guild of what should be read on Shabbos until Ezra came forth." Run into Rambam 13:ane-2 that the weekly Torah portion read on Shabbos is based on custom and not law, although Ezra established that certain Parshiyos are to be read at sure times, as brought in the Michaber 428 and 685. The fact that Ezra gave rules regarding sure Parshiyos and when they are to be read seems to prove that in that location was never an guild of 1 set Parsha per calendar week, and rather every customs could choose their lodge, so long as they follow the rules of Ezra. Run across Piskeiy Teshuvos 135:i
Other opinions: Some Poskim write that Moshe established which Parsha is to be read each Shabbos for all the Parshiyos of the Torah. [Meet Admur 282:thirteen "The reading of the Parsha every Shabbos was a Takana of Moshe Rabbeinu A"H"; See Zohar Vayakhel p. 206b "It is forbidden to cease in a Parsha that Moshe did not stop, and it is forbidden to read a different weeks Parsha on that Shabbos." M"A 282:one explains that the intent of the Zohar is to say that one may non read another weeks Parsha on Shabbos, and each Shabbos must take its designated Parsha read. Thus, we run into that Moshe himself handed us a tradition of the start and terminate of each weekly Parsha; Yeish Sechar Dinei Kerias Hatorah half dozen [1600'southward] writes that Ezra Hasofer established all seven Aliyos of each Parsha based on a tradition dating all the way back to Moshe; Aruch Hashulchan 282:2 "Moshe Rabbeinu established which Sedra should be read each Shabbos."; Shulchan Hatahor 135:4 that even the double Parshiyos are a tradition of Moshe from Sinai; See Piskeiy Teshuvos 135:1]
[4] Rambam ibid
[5] Rambam ibid; Testimony of Rav Binyamin Tudela regarding the Egyptian community; Manuscripts in Cairo Geniza; Some sources state that they split the Torah to 155 Parshiyos. Others say they divide it to 167 Parshiyos, while others say it was split to 141 Parshiyos.
[6] Megillah 29b
[seven] Some historians claim that this custom became extinct in the Geonic period. However, see Rambam ibid from whom it is articulate that it existed in his times, and and so in truth we found historical manuscripts from the Geniza Kahir which clearly prove that in the Rambam's time period there still existed Egyptian Jewish communities, known as Shamites, who followed the triennial cycle of Eretz Yisrael. According to the manuscript, pressure was placed on these communities to terminate their practice although they did not heed the asking and connected their do, with some compromise at to the lowest degree until the 1600's.
[8] Aruch Hashulchan 282:3
[nine] Zohar Parshas Vayakhel p. 369 [206b], brought in M"A 282:1, "One may not read the Parsha of another week, this week."; M"A 282:1 in explanation of Zohar ibid; Aruch Hashulchan ibid "Chalila to switch ane Parsha for another"
[10] See Divrei Torah ix:93; Shlah Vayeishev; Rebbe in diverse Sichos
[11] While in that location are 53 Parshiyos in the Torah in that location are merely 51 weeks in a Jewish [non-Spring] twelvemonth. In addition, the weekly portion is not read on any Shabbosim that coincide with Holidays. This created a surplus of Parshiyos over the available weeks in a year, and necessitated the joining together of certain Parshiyos, so the cycle can be completed within a twelvemonth.
[12] Siddur Rasag Hilchos Kerias Hatorah, printed by Mikitzei Nirdamim p. 363
[xiii] Michaber 428:4; Tur 428
[14] M"A 428:5
[fifteen] M"A 428:5
[16] One thousand"A 428:6; Kneses Hagedola on Tur 428 in name of Rit 2:4; Tikkun Yissachar 38b and p. 89
[17] See M"A 428:6 that in such a case, some are accepted to separate Tazria Metzora, and some split Behar Bechukosaiy. Practically the latter custom is what is followed today.
[18] Michaber 428:4; Tur 428
[19] Michaber 428:4; Tur 428
[20] The reason: Every bit Parshas Tzav discusses the Koshering of the earthenware and metal vessels that absorbed Chatas meat gravy, and hence hints to the Kosher of vessels that is done before Shabbos. [Machatzis Hashekel 428:3]
[21] The reason: As Parshas Metzora discusses the destroying of earthenware vessels and immersion of metal vessels touched by the Zav, and hence hints to the Kosher of vessels that is done before Shabbos. [Machatzis Hashekel 428:3]
[22] Come across G"A 428:3 that when Rosh Hashanah falls on Th, Parshas Noach is read on Rosh Chodesh Cheshvan and information technology ends upwards that there is an extra Shabbos before Pesach
[23] Michaber 428:4; Tur 428
[24] The reason: As Shavuos is the day of Rosh Hashanah for the trees. Therefore, we make sure to read one Parsha after the curses of Bechukosaiy, in order to finish the year and its curses. [M"A 428:4]
[25] Michaber 428:4; Tur 428
[26] Michaber 428:4; Tur 428
[27] The reason: As nosotros make sure to read one Parsha afterward the curses of Ki Savo, in order to cease the year and its curses. [M"A 428:four]
[28] Michaber 428:four; Tur 428
[29] Admur 292:2 regarding Shabbos Mincha "Ezra established that they read every Shabbos x Pesukim or more from the coming weeks Parsha."; Michaber 292:i; Rebbe Yehuda in Megillah 31b; Aruch Hashulchan 135:v
Other opinions in the Talmud: Rebbe Meir is of the opinion that i is to read the beginning of next week's Parsha past Mincha of Shabbos and and so keep from where one left off on Mon, and and then go on from where one left off on Thursday. [Megillah ibid] Practically, we rule like Rebbe Yehuda. [Rebbe Zeira in Megillah ibid]
[xxx] Admur ibid
[31] Michaber 137:two
[32] Rama 428:5; Mordechai
[33] Admur 292:2; Michaber 292:1; Rokeiach 302
[34] The reason: Every bit Yom Tov has no relevance at all to the Kerias Hatorah of Mincha, as if not for Shabbos there would be no Kerias Hatorah past Mincha of Yom Tov. [Admur ibid]
[35] Admur 488:v
[36] Admur ibid; One thousand"A 135:ane; 535; Rambam Tefilla 13:8; Mishneh Megillah 31a
The hint in scripture: The higher up institution is hinted to in the verse "Vayidaber Moshe Es Moadeiy Hashem El Bnei Yisrael", from which we acquire that Moshe established that each Parsha of the Moadim is to exist read at its proper time. [Admur ibid]
[37] Admur ibid; Megillah ibid
[38] Rama 135:2; Or Zarua
[39] Rama 135:2; Or Zarua; Run into Kaf Hachaim 135:v-10; Piskeiy Teshuvos 135:4-6
[forty] Toras Chaim Sofer 135:4; M"B 135:7; Shaareiy Rachamim vii:16; Piskeiy Teshuvos 135:5
The law if bulk of the congregation heard Kerias Hatorah: If majority of the congregation already heard Kerias Hatorah, and so at that place is no requirement to make information technology up on behalf of minority of the congregation who could not hear information technology. [Poskim ibid] Withal, if they are to make their own Minyan and read both Parshiyos. [See Toras Chaim ibid; Piskeiy Teshuvos ibid]
T he law if in that location was no Minyan the previous Shabbos: If the reason that the Shul did not read the Torah the previous Shabbos is because at that place was not a Minyan nowadays then they are not obligated to get in upwardly the next Shabbos. [Shaareiy Efraim seven:39; Daas Torah 13; Toras Chaim Sofer 135:3; Piskeiy Teshuvos ibid footnote 405]
The police if the other Shuls in the customs read from the Sefer Torah: See Olas Tamid 282 in name of Mahram that they do not need to make it upwardly; However, see Poskim in Kaf Hachaim 135:vi who negate this ruling; Run across Toras Chaim Sofer 135:4
[41] Pregnant, that even if information technology was read from a Chumash, or Pasul Sefer Torah, due to lack of choice, information technology is considered that it was not read.
[42] Shaareiy Efraim vii:eight; See Biur Halacha 135
[43] Digul Merivava 135; Shaareiy Efraim seven:39; Aruch Hashulchan 135:six; Kaf Hachaim 135:5; Piskeiy Teshuvos 135:iv
[44] HaShomer Emes 15:1; Pesach HaDvir 135:4; Kaf Hachaim 135:v; See 1000"A 135:4 that the stop of the 1st Parsah and start of the 2d Parsha must be read in a single Aliyah. However, he does not mention that this must exist done by the offset Aliyah of Cohen; Encounter Piskeiy Teshuvos ibid
Other opinions: Some Poskim dominion that one is to read three Aliyos in the previous Parsha, and and so have the fourth Aliyah connect between the two Parshiyos, as is normally done by a double portion. [Shaareiy Efraim 7:ix] Other Poskim rule that the first Aliyah is to read the previous Parsha and the coming Aliyos are to read from the electric current weeks Parsha. [Kerem Shlomo 133 in name of Sefer Lashon Chachamim, brought in Kaf Hachaim ibid]
[45] M"A 135:4; Maharam Mintz ibid; Shaareiy Efraim vii:11; Biur Halacha 135:2 "Kerias"; Poskim in Kaf Hachaim ibid
[46] Shaareiy Efraim vii:eleven; Biur Halacha 135:ii "Kerias"; Kaf Hachaim 135:6
[47] Aruch Hashulchan 135:7
[48] See Kaf Hachaim 135:5
[49] M"A 135:4; Shut Maharam Mintz 85; Ateres Zekeinim 135; Digul Merivava 135; Poskim in Kaf Hachaim ibid
The reason: Equally nosotros never read three Parshiyos in one Shabbos, and there is no Takan to read only ane of last week's Parshiyos, which is only half the portion of the previous calendar week'southward portions. [M"A ibid]
Other opinions: Some Poskim rule that one is to read three Parshiyos the adjacent Shabbos. [Hagahos Maimanis, brought and negated by K"A ibid]
[50] Kneses Hagedola 282
[51] Maharam Mintz 85; Ateres Zekeinim 135; P"Grand 135 A"A four; Encounter Thou"A 135:4; G"B 135:half-dozen that so is implied from Gr"a
The reason: Every bit we never read iii Parshiyos in 1 Shabbos, and at that place is no precedent to do and then. [See M"A ibid]
Other opinions: Some Poskim dominion that one is to read three Parshiyos the next Shabbos. [Hagahos Maimanis, brought and negated past M"A ibid; Elya Raba 135, brought in P"Thou ibid; Shulchan Hatahor 135:3; Aruch Hashulchan 135:6; Mahram Shick 335 in name of Chasam Sofer that so did Rav Nasan Adler See Grand"B 135:6]
[52] M"A 135:4; Maharam Mintz 85; Digul Merivava 135; Opinion in M"B 135:7
[53] The reason: Equally the end of the 1st Parsha and start of the second Parsha must be read in a single Aliyah and it is improper to read from two different Chumashim in a single Aliyah. [M"A ibid]
[54] Shulchan Hatahor 135:3; Aruch Hashulchan 135:half dozen; Opinion in Grand"B 135:7 who concludes in name of Atzei Shitim that i who does so is non to be protested
Vezos Habracha: If a congregation missed Vezos Habracha, it cannot be made upwardly the next Shabbos, Shabbos Bereishis. [Piskeiy Teshuvos 135 footnote 34]
[55] Aruch Hashulchan 135:7
[56] Piskeiy Teshuvah 135:4
[57] Kaf Hachaim 135:5; Piskeiy Teshuvos 135:6
[58] The Sephardic custom: According to the Sephardi custom, they do not make up the Torah reading once information technology is past midday.
[59] Emes Leyaakov Taus Kerias Sefer Torah 4 in name of Peri Ha'aretz; Ledavid Emes 9:four; Kaf Hachaim 135:7; Piskeiy Teshuvos 135:6
[60] See Kaf Hachaim 135:eight
[61] Ateres Zekeinim 135, brought in P"M 135 A"A 4 and many of the Poskim in side by side footnote
[62] The reason: In order to not get three days without the Torah reading. [P"M ibid]
[63] Masas Moshe 2:1; Maharikash; Emes Leyaakov ane; Elya Raba 135:2; Birkeiy Yosef 135:ii; Aruch Hashulchan 135:7; Kaf Hachaim ibid
[64] Aruch Hashulchan 135:7
[65] Aruch Hashulchan 135:7; Piskeiy Teshuvos 135:4
[66] See Piskeiy Teshuvos 135:7
[67] Aruch Hashulchan 135:five; See Michaber 137:3 that if even i verse is skipped one must re-read it
[68] Aruch Hashulchan 135:5
[69] Beis Oveid Kerias Hatorah 2; Yifei Laiev in Yosher Leivav 1; Emes Leyaakov Taus Kerias Sefer Torah 4 in proper name of Peri Ha'aretz; Ledavid Emes nine:4; Ikareiy Hadaat 46:two; Aruch Hashulchan 135:5; Kaf Hachaim 135:5 and 7; Piskeiy Teshuvos 135:seven
Other opinions: Some Poskim rule that if the incorrect Parsha was read on Monday or Th, then the proper portion is to be read. [Binyan Tziyon 1:eight; Poskim in Pischeiy Teshuvah 135 and M"B 135:four]
[70] The reason: As in whatever issue, they volition read the Parsha that Shabbos and the main purpose of the weekday reading is to not go 3 days without Torah, and therefore it the content of what was read is non so crucial. [Aruch Hashulchan 135:5]
[71] Aruch Hashulchan 135:5
[72] Piskeiy Teshuvos 135:7; See Chiliad"B 137:eleven
[73] Shaareiy Efraim 8:107; Daas Torah 566; See Shut Rivad ane that if they think prior to finishing all iii Aliyos then they are to switch back to Vayichal
[74] Encounter 1000"A 428:6; Ketzos Hashulchan 72 footnote three; Piskeiy Teshuvos 285:9; Nitei Gavriel Pesach 3:twoscore
[75] In non-leap years that Acharon Shel Pesach falls on Shabbos, the Diaspora splits from Eretz Yisrael by Parshas Shemini, and bring together back together simply past Behar/Bechukosaiy [and not Tazria Metzora, or Acharei Mos/Kedoshim]. [See M"A 428:half dozen that in such a case, some are accustomed to split Tazria Metzora, and some split Behar Bechukosaiy. Practically the latter custom is what is followed today.] This occurred in year 5775, and 5778. In leap years that Acharon Shel Pesach falls on Shabbos, the Diaspora splits from Eretz Yisrael by Parshas Acharei Mos, and join back together just by Matos Maaseiy [and not Tazria Metzora, or Acharei Mos/Kedoshim, or Behar Bechukosaiy, or Chukas Balak]. [G"A 428:six; Kneses Hagedola on Tur 428 in name of Rit 2:4; Tikkun Yissachar 38b and p. 89]This occurred in year 5776, and 5779. In years that the first day of Shavuos falls on Erev Shabbos, the Diaspora splits from Eretz Yisrael past Parshas Naso, and join back together past Chukas Balak [which is the first opportunity]. This occurred in years 5762, 5763, 5766, and 5769. Information technology will reoccur in 5780, 5783, 5786, 5787.
The reason for the delayed alignment: Seemingly this is because there are sure Parshiyos which contain a preferred joint status over others. Thus, for example, nosotros prefer to join Matos Maaseiy together, than to join Behar Bechukosaiy. Thus, in a leap year when we are limited in the amount of Parshiyos that can be joined, we cull to join only Matos Maaseiy even though this will extend the misalignment betwixt Eretz Yisrael and the Diaspora for several months.
[76] Run across Chayeh Levi iv:26; Piskeiy Teshuvos 285:9
[77] Kinyan Torah half dozen:12; See Betzeil Hachachmah 1:2-8; See Piskeiy Teshuvos 135 footnote 40
[78] Ketzos Hashulchan 72 footnote three; Piskeiy Teshuvos 285:9
[79] Such as i traveled to Eretz Yisrael the week subsequently a two-day Shavuos, or Pesach which coincided with Shabbos, in which example Eretz Yisrael is one Parsha alee in its reading.
[80] See Sefer Haminhagim p. xix
[81] Lehoros Nasan three:13; Piskeiy Teshuvos 285:nine
[82] Ikarei Hadaat 22:3; Ketzos Hashulchan 72 footnote three; Piskeiy Teshuvos 285:ix
[83] This can occur when the 2nd day of Pesach or Shavuos falls on Shabbos in the Diaspora and hence no Parsha is read, while in Eretz Yisrael the regular weekly Parsha was read. If ane travels that week to the Diaspora, he will be hearing the aforementioned Parsha that he heard the previous Shabbos in Eretz Yisrael.
[84] This ruling is evident from Admur 285:9 who does non require one to read Shnayim Mikra of the Yomim Tovim sections prior to each Yom Tov beingness that it was already read or will be read in its related Shabbos portion. Hence, the aforementioned logistics employ here and there is no demand to repeat Shnayim Mikra.
[85] See Yalkut Kerias Hatorah [Chazak] p. 1322
[86] Suggestion of Rav Y.S. Ginzberg, printed in Sichat Hashavua Pinat Halacha
Source: https://shulchanaruchharav.com/halacha/chapter-2-the-torah-portion-that-is-to-be-read-the-law-if-it-was-not-read/
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