{"id":5166,"date":"2010-02-01T14:00:04","date_gmt":"2010-02-01T12:00:04","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=5166"},"modified":"2010-02-01T14:00:04","modified_gmt":"2010-02-01T12:00:04","slug":"05-01-14","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/05-01-14\/","title":{"rendered":"14 \u2013 The Torah Reading and Musaf Service"},"content":{"rendered":"

In honor of Rosh Chodesh<\/em> we call up four people to the Torah. The reading begins with the daily burnt offering and ends with the special Rosh Chodesh<\/em> sacrifices (Bamidbar,<\/em> 28:1-15). This hints to the fact that the special sanctity of Rosh Chodesh<\/em>, which incorporates renewal, atonement, and repentance, stemmed from the fixed and continual sanctity that manifests itself in the daily burnt offering, which was sacrificed every morning and afternoon.<\/p>\n

After the Torah reading and the recitation of Ashrei<\/em> and U\u2019Va LeTzion<\/em> (and according to some Sefardim<\/em>, Beit Ya\u2019akov<\/em> and the daily Psalm, as well), we say the Silent Prayer of Musaf<\/em>. This prayer is comprised of the usual three opening and closing blessings, with one middle blessing about Rosh Chodesh<\/em>, which concludes, \u201cBlessed are You, HaShem, Who sanctifies Israel and the beginnings of the months.\u201d<\/p>\n

Our Sages instituted the Musaf<\/em> service in place of the additional musaf<\/em> sacrifices that were offered in the Beit HaMikdash<\/em> on Rosh Chodesh<\/em>. The time frame for saying this prayer also corresponds to that of the additional sacrifices. Thus, one must pray Musaf<\/em> by the end of the seventh hour of the day, calculating each \u201chour\u201d as one-twelfth of daylight. One who procrastinates and fails to pray by this time is considered a sinner. Nevertheless, he should pray afterwards, because, b\u2019dieved<\/em> (ex post facto), one may offer the additional sacrifices all day long (Shulchan Aruch<\/em> 286:1).<\/p>\n

The custom is to remove one\u2019s tefillin<\/em> before the Musaf<\/em> prayer. On Yom Tov<\/em> (major Jewish holidays) we do not wear tefillin<\/em> at all. Since the day itself is a \u201csign\u201d (ot<\/em>) between God and Israel, we do not need the additional \u201csign\u201d of tefillin<\/em>. Similarly, the Musaf<\/em> prayer on Rosh Chodesh<\/em> is considered a \u201csign,\u201d and we do not need the additional \u201csign\u201d of tefillin<\/em>(Shulchan Aruch<\/em> 423:4, Mishna Berura<\/em> 10). The custom is to remove them after the Kaddish<\/em> that precedes Musaf<\/em>. It is proper to start praying only after the tefillin<\/em> are completely wrapped in their straps and stored away in their bags. Otherwise, they will lie there throughout the Musaf<\/em> service, without receiving the respect demanded by their great holiness[19]<\/a><\/sup>.<\/p>\n

Another prevalent custom is to say the Psalm beginning with Borchi Nafshi<\/em>(Tehillim<\/em> 104) during Shacharit<\/em>, because it contains the verse, \u201cHe made the moon for appointed festivals<\/em>.\u201d Some believe that the Levites recited this Psalm in the Beit HaMikdash<\/em> on Rosh Chodesh<\/em>(Aruch HaShulchan<\/em> 423:5)[20]<\/a><\/sup>.<\/p>\n

div><\/p>\n

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[19]<\/a> The Beit Yosef<\/em> (25:13) gives a different reason, stating that it is inappropriate to be without the crown of tefillin<\/em> when saying the stanza beginning with Keter<\/em> (\u201ccrown\u201d) in the Kedushah<\/em> of Musaf<\/em>. However, even Ashkenazim<\/em>, who omit Keter<\/em>, are accustomed to removing their tefillin<\/em> before Musaf<\/em>. Therefore, I cited the Levush\u2019s <\/em>explanation that Musaf<\/em> is considered a \u201csign,\u201d similar to Yom Tov<\/em>, on which we do not wear tefillin<\/em> (Shulchan Aruch, Orach Chaim<\/em> 31:1). See Sefer Rosh Chodesh<\/em> 8:1. The prevalent custom is to remove the tefillin<\/em> after Kaddish<\/em> (according to the Ba\u2019al HaTanya\u2019s siddur<\/em>, they are removed before Kaddish<\/em>). See Sefer Rosh Chodesh<\/em> 8:4-6.<\/p>\n

This raises a question regarding the common practice to don tefillin<\/em> at the circumcision of one\u2019s son, in order to be surrounded by two signs, the sign of the brit<\/em> and tefillin<\/em>. Do we not learn from the law of tefillin<\/em> on Shabbat<\/em> and Yom Tov<\/em> that one should not display two signs together, for each one implies that the other is insufficient, thus degrading its significance (Shulchan Aruch<\/em> 31:1)? The Eliyah Rabbah<\/em> (29) answers in the name of the Roke\u2019ach<\/em> that the sign of circumcision is not in commemoration of the Exodus from Egypt; therefore, it is good to combine it with another sign that is. Tefillin<\/em>, Shabbat<\/em>, and Yom Tov<\/em>, however, are in commemoration of the Exodus and should not be joined together.<\/p>\n<\/div>\n

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[20]<\/a> For the order of the Torah reading, see Tur, Beit Yosef, Shulchan Aruch<\/em>, and Mishna Berura<\/em> 423:2; Yalkut Yosef<\/em> 423:4; Sefer Rosh Chodesh<\/em> 7:9. If one said Musaf<\/em> before Shacharit<\/em>, he has discharged his obligation, but ideally one must pray Shacharit<\/em> first, just as one must sacrifice the daily burnt offering before all other offerings (Rama<\/em> 286:1).<\/p>\n

For more on Borchi Nafshi<\/em>, see Sefer Rosh Chodesh<\/em> 7:5. The following authorities hold that Borchi Nafshi<\/em> was the daily song for Rosh Chodesh<\/em> in the Temple: The Vilna Gaon<\/em> (Ma\u2019aseh Rav<\/em> 157), B\u2019nei Yissachar<\/em> (Rosh Chodesh<\/em> 3:1), and Aruch HaShulchan<\/em> (423:5, 424:3). Ashkenazim<\/em> and Chassidim<\/em> (Nusach Sefard) say Borchi Nafshi<\/em> after the regular daily song; the Chassidim <\/em>recite both songs after Hallel;<\/em> and the Ashkenazim<\/em> after Musaf<\/em> (Sefer Rosh Chodesh<\/em> 7, n. 5). Some Sefardim<\/em> have the custom of saying the daily song after U\u2019Va LeTzion<\/em>, before the Kaddish<\/em> that precedes Musaf<\/em>, and Borchi Nafshi<\/em> after Musaf<\/em>. Others say Borchi Nafshi<\/em> after Musaf<\/em> and omit the daily song altogether.<\/p>\n

The Ashkenazim <\/em>customarily return the Torah scroll to the Ark immediately after it is read (Mishna Berura<\/em> 423:5). The Shulchan Aruch<\/em> (423:3) writes that it should be returned after U\u2019Va LeTzion<\/em>, and Sefardim <\/em>and Chassidim<\/em> follow this practice. (However, the author of Kaf HaChaim<\/em> [135:2 and 423:11] agrees with the Ashkenazi custom, and Rav <\/em>Ovadyah Yosef follows it for Kabbalistic reasons, returning the Torah scroll, on Rosh Chodesh <\/em>and Mondays and Thursdays, immediately after the reading [Yalkut Yosef<\/em> 423:6 with notes].)<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

In honor of Rosh Chodesh we call up four people to the Torah. The reading begins with the daily burnt offering and ends with the special Rosh Chodesh sacrifices (Bamidbar, 28:1-15). This hints to the fact that the special sanctity of Rosh Chodesh, which incorporates renewal, atonement, and repentance, stemmed from the fixed and continual […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[15],"tags":[],"class_list":["post-5166","post","type-post","status-publish","format-standard","hentry","category-05-01"],"yoast_head":"\n14 \u2013 The Torah Reading and Musaf Service - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/05-01-14\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"14 \u2013 The Torah Reading and Musaf Service - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"In honor of Rosh Chodesh we call up four people to the Torah. 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