5966 —קריאת פרשת הנשיאים מספר תורה ומנהגים קשורים

B"H, 2 Tevet, 5718.

Brooklyn.

Haraha"g Haraha"tz vavac"h iy"a nu"n beneshek Shalom Yechezkel Shraga Rubin-Halberstam

Shalom u'Vrachah!

I was pleased to receive your letter as befitting your stature, though it arrived during days of additional burdens beyond the usual ones. Unfortunately, not all these burdens are joyful ones; even joyful ones can prevent proper focus. Nevertheless, due to your request, I have stolen some time at least to review the matter briefly as noted below.

May it be G‑d's will that the bright day of Yud-Tes Kislev—the day of victory and redemption of the teachings of the Baal Shem Tov and Chabad—about which my revered father-in-law, the Rebbe (of blessed memory), quoting his father (the Rebbe Rashab), wrote in his well-known letter about Yud-Tes Kislev being Rosh Hashanah for Chassidus that our holy forebears bequeathed us (which is itself the teaching of the Baal Shem Tov)—and in proximity to Chanukah, about which it is said 'Temania Inun' (see Teshuvat HaRashba siman 9 regarding the special quality of eight days specifically; this is well explained according to the discourse on Chanukah by the Baal HaTanya printed in Torah Or 34c), that 'the candle and mitzvah are with oil,' which is 'the secret of secrets of Torah,' as explained in Zohar haKadosh—may an influence flow from these days for the entire year, from 'the secret of secrets' down to the revealed part of Torah and practical action resulting from this study. As our Torah rules: oil permeates everywhere—to fulfill 'Tamim tiheyeh' (You shall be whole) in revealed matters, hidden matters, and action—all together.

With honor and blessing.

P.S. As requested, I am returning herewith your booklet. Comments:

Regarding the matter itself—reading Parashat Hanesi'im (at the beginning of Nissan) from a Sefer Torah—my revered father-in-law did not practice this custom, nor did he read Shemot twice with Targum from a Sefer Torah (even though Shulchan Aruch Admor Hazaken 285:4 brings that it is good to read two times Mikra from a kosher Sefer Torah). It is known that my revered father-in-law's customs followed those of his father and earlier generations.

Our Sages have already said: 'Each river has its own path.'

To your specific question: For those who do read Parashat Hanesi'im from a Sefer Torah—is it correct on Shabbat Kodesh to combine this reading with the public Torah reading using the same Sefer Torah by rolling it to Parashat Naso—to minimize moving the Sefer Torah? Even though you did not mention this explicitly, it's understood that this doubt also applies to Rosh Chodesh Nissan and Mondays and Thursdays for similar reasons.

In my opinion, one should not do so:

a) It appears as if one is adding to the obligatory public reading. Although we add readers (aliyot), we do not find anywhere that we add readings themselves; even if there is a distinction (even for those entering midway) because no after-blessing is recited—even in obligatory readings there are cases where no blessing is recited (Shaarei Ephraim 8:29).

b) One does not roll a Sefer Torah in public except when absolutely necessary (Orach Chaim 144).

Perhaps one could try to find leniency here:

[a) After all, what prohibition exists in adding to an obligatory reading? For Birkat Kohanim a special teaching is needed to prohibit adding (Rosh Hashanah 28b). Just as there one might think addition should be allowed but it's excluded—so too here regarding Torah study. (Of course this only applies if no blessings are added and there's no undue burden on the congregation.) There seems some support for addition since for public readings it's enough to complete one-and-a-half cycles per year (as done in Eretz Yisrael per Yesh Shemi Shomaya at end of Bava Kama), yet our custom is to complete annually. But conversely at Simchat Torah we repeat one parsha several times but do not add from previous parshiyot. See responsa by my grandfather tzt"z at end of Orach Chaim: it's preferable to read something new etc. (One could argue that refers specifically when blessings are involved.) Also support for prohibition comes from discussions about completing readings—the congregation was stringent; see Shaarei Ephraim 7 with commentaries—they never said always read without blessing just as b'diavad one completes Shemot until Simchat Torah. Needs further analysis; not enough space here.]

b) In responsa Nahar Afarsamon—cited in Shaarei Rachamim on Shaarei Ephraim 9:23—it says you may roll a Sefer Torah publicly only when doing so prevents moving it altogether—but that's only when preventing movement benefits everyone present (see Magen Avraham OC 144:7), which does not apply here.

If there were benefit thereby—but c) The concern about moving a Sefer Torah as described—in other words within one synagogue—for those who move a Sefer Torah for Parashat Hanesi'im—it must be that they hold there's no concern at all since they're moving it for a reading that's merely customary—a custom not cited in Shulchan Aruch or Rema. Therefore according to them only house-to-house movement would be prohibited; see Zohar III p.1b: from synagogue—and all the more so into public spaces; Shaarei Rachamim there brings opinions that even room-to-room isn't much of an issue.

d) Most importantly—in my opinion: In general one should not read Parashat Hanesi'im before Musaf since its purpose is remembrance and arousal regarding their offerings—and Musaf offerings are more frequent and sacred than those brought by princes.

To combine reading Parashat Hanesi'im with Minchah needs further analysis—besides what was mentioned above—also regarding Kaddish.

A few comments on your booklet:

a1. The reason given for reading Parashat Hanesi'im from a Sefer Torah because two times Mikra are read from a Sefer Torah—they are different matters since Shemot twice with Targum is mandated by Talmud whereas Parashat Hanesi'im isn't; also an essential difference exists because Shemot twice has connection with public reading—as Rambam's language cited in Shulchan Aruch OC 285: Even if someone hears all public readings each week he must still read Shemot twice himself (and per Raavan only if he didn't hear publicly)—therefore it's compared also regarding reading from a Sefer Torah; see also Taz OC 285.

a9. Not reading before Musaf due to burdening congregation—unclear if this applies here since now those praying in synagogue already practice reading Parashat Hanesi'im; what extra burden exists? As for those who separate themselves—it needs consideration whether they should be encouraged or strengthened in separating by delaying this reading accordingly.

You also wrote about postponing until after Musaf as done regarding Vayehi Binsoa HaAron (Tur/Shulchan Aruch OC 292)—for similar reasons perhaps delay Parashat Hanesi'im until after meal or even Minchah—as done regarding Vayehi Binsoa HaAron—for similar reasons.

a9-11. I saw you bring up again that it appears like adding to obligatory reading or rolling publicly—I already addressed these above.

Regarding new decrees—note also Shulchan Aruch Admor Hazaken OC start of Siman 61 per Magen Avraham there [and see Beit Yosef]. In any case what Beit Shlomo writes contradicts earlier authorities; see Ikrei HaDat OC 1 cited in Sdei Chemed Maarechet Rosh Hashanah—for these reasons sending this letter was delayed; please forgive me.

Summary

The Rebbe discusses detailed halachic considerations around reading Parashat Hanesi'im from a Sefer Torah outside standard practice—including issues like combining readings, rolling scrolls publicly, timing relative to Musaf or Minchah prayers, and distinctions between customs versus obligations—all emphasizing careful adherence to tradition and communal sensitivities.