1318 —פסוקי ההפטרה בראש חודש, מנהגים להתרת נדרים, וסדר הסליחות

B"H, 28 Kislev, 5712.

Brooklyn.

Haraha"g vaharaha"ch iy"a nu"m etc. Avraham Chaim

Shalom u'Vrachah!

I received your letters in due time, and in response: Regarding what you wrote in your letter from 7 Cheshvan—whether on Rosh Chodesh Elul that falls on Shabbos and the following day when "HaShamayim Kis'i" is read as the haftarah, should one also recite the two verses from the haftarah of "Machar Chodesh," and you lean toward not saying them and to omit "Machar Chodesh" entirely (as written in Ketzos HaShulchan §63): Since we have merited the instruction of my father-in-law the Rebbe (of blessed memory), as printed in Siddur Torah Or from 5701—that for Parshas HaChodesh when it coincides with Rosh Chodesh or Erev Rosh Chodesh, after the haftarah of Parshas HaChodesh one also says the first and last verses of the haftarah for Rosh Chodesh or Machar Chodesh—it is clear that reciting these verses does not depend on whether there is an opinion to say the full haftarah. For Parshas HaChodesh all agree not to say Machar Chodesh as a full haftarah, yet we still say its first and last verses. Therefore, so too for Rosh Chodesh Elul that falls on Shabbos and Sunday—the verses of Machar Chodesh should be said. What is relevant now is this coming Shabbos—Shabbos Chanukah which is also Rosh Chodesh Teves falling on Shabbos and Sunday. According to the above, after the haftarah for Chanukah one should say the first and last verses of both the haftarah for Rosh Chodesh and Machar Chodesh. The verse "HaShamayim Kis'i" should come first since it is more significant than Machar Chodesh and also precedes it in time (even though Sunday—the second day of Rosh Chodesh—is primary).

Regarding what you wrote about Hataras Nedarim—that you think one should also say "Yehi Ratzon Milfanecha," and that this is customary: The customs printed in the booklet are based on explicit instructions from my father-in-law the Rebbe (of blessed memory), and I heard from him personally that he did not say this Yehi Ratzon. This was also an explicit instruction from his father (the Rebbe Rashab), as printed in Siddur Tehillat Hashem (Rostov edition 5688), where only "Shema'u Na Rabotai... Hakol Yihyu Mutarim... Hareini Moser Modaa... Kulam Yihyu Mutarim" are printed.

Regarding makri tekios (the prompter for shofar blowing)—you wish to explain that pointing with a finger was only done when the Rebbe himself blew shofar: Surely you know that in previous years—during many years of the Rebbe Rashab's leadership—the Rebbe did not blow shofar himself but rather had a makri; likewise in later years with my father-in-law. In those cases they would prompt only by pointing with a finger but not verbally.

Regarding my question about how Selichos are recited on Tzom Gedaliah: My intent was to know which piyutim are said and how many times "El Melech..." is recited. It is clear that we do not follow what is printed in standard Selichos; proof being from Siddur Torah Or (per my father-in-law's instruction) where Yud Gimmel Middos are not said more than three times (except Motzaei Menucha or Erev Rosh Hashanah). Since our custom is to say Selichos only on Tzom Gedaliah during Aseres Yemei Teshuvah—as a public fast—one should say "El Melech..." three times like any public fast as printed in Siddur Liozna. It remains to clarify which piyutim to omit; perhaps there is an established custom among elder chassidim in Eretz HaKodesh. Thank you in advance if you inform me about this.

In addition to what was brought regarding shiur achilas pras at the end notes of Reshimot on Megillas Eichah (pg. 61 notes b-g), I have now found in Sefer Vaya'as Avraham (by Reb Avraham of Tchekanov) pg. 455 that his calculation is: five-and-a-third eggs, two-and-two-thirds eggs, or two minutes.

I came across something written in HaModia newspaper regarding Ma'arach HaSefer; even though one does not respond to homiletics, I wish to comment regarding his wonder why Shulchan Aruch Orach Chaim §625 contains no halacha: 1) §330 is similar; 2) In §625 perhaps the halacha is simply stating generally the mitzvah of sitting in a sukkah but using scriptural language; this explains why §639 begins "How does one fulfill sitting in a sukkah?" Alternatively perhaps Shulchan Aruch should include also the words "Lema'an Yeidu..."—which itself constitutes a halacha: namely (at least ideally) there must be awareness that one sits in a sukkah etc., as elaborated by Bach, Magen Avraham, Pri Megadim, Alter Rebbe's Shulchan Aruch etc. (for according to your explanation published in HaModia something essential would be missing). However later an editor who had insufficient background omitted these words out of lack of knowledge—to minimize his effort—and left out "Lema'an Yeidu Doroseichem." A strong proof for this view: In Tur and Alter Rebbe's Shulchan Aruch these words appear even though neither brings every word from scripture.

Summary

The Rebbe clarifies practical rulings regarding haftarah readings when special days coincide with Shabbos or each other, emphasizes fidelity to established chassidic customs especially concerning Hataras Nedarim and Selichos order, explains historical practices around shofar blowing prompts, discusses measures for eating quantities relevant to halacha, and comments on textual nuances within Shulchan Aruch.