hodesh

And he begat of Hodesh his wife, Jobab, and Zibia, and Mesha, and Malcham,

If Rosh Hodesh Kislev came and no rain fell the court ordains upon the community three fasts; they may eat and drink while it is still dark and it is permissible to do work, to bathe, to anoint oneself with oil, to wear shoes, and to have marital relations.

They do not ordain upon the community a fast on Rosh Hodesh, on Hanukkah, or on Purim, but if they had already begun [a series of fasts and one of these days intervened] they do not interrupt [their fasts], the words of Rabban Gamaliel. Rabbi Meir said: even though Rabban Gamaliel said that the [fasts] should not be interrupted he agrees that they should not complete their fasts. And the same applies to the Ninth of Av should it fall on Friday.

If Rosh Hodesh Adar falls on Shabbat the portion of shekalim is read [on that day]. If it falls in the middle of the week, it is read on the Shabbat before, and on the next Shabbat there is a break. On the second [of the special Shabbatot] they read “Zakhor;” On the third the portion of the red heifer; On the fourth “This month shall be for you;” On the fifth the regular order is resumed. They interrupt [the regular order] for anything: for Rosh Hodesh, for Hanukkah, for Purim, for fasts, for Ma’amadot, and for Yom HaKippurim.

If Rosh Hodesh Adar falls on Shabbat the portion of shekalim is read [on that day]. If it falls in the middle of the week, it is read on the Shabbat before, and on the next Shabbat there is a break. On the second [of the special Shabbatot] they read “Zakhor;” On the third the portion of the red heifer; On the fourth “This month shall be for you;” On the fifth the regular order is resumed. They interrupt [the regular order] for anything: for Rosh Hodesh, for Hanukkah, for Purim, for fasts, for Ma’amadot, and for Yom HaKippurim.

On Hanukkah they read the section of the princes (Numbers. On Purim, “And Amalek came” (Exodus 17:8). On Rosh Hodesh, “And on the first of your months” (Numbers 28:11). On Maamadot, the account of the creation (Genesis 1:1-2:3). On fast days, the blessings and curses (Leviticus 26:3 ff and Deuteronomy. They do not interrupt while reading the curses, but rather one reads them all. On Monday and Thursday and on Shabbat at minhah they read according to the regular order and this does not count as part of the reading [for the succeeding Shabbat]. As it says, “And Moshe declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44) it is their mitzvah that each should be read in its appropriate time.

On Rosh Hodesh and on the intermediate days of festivals four read. They do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it. This is the general rule: on any day which has a musaf and is not a festival four read. On a festival five. On Yom Hakippurim six. On Shabbat seven; they may not decrease [from this number] but they may add [to it], and they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.

On Rosh Hodesh, on Hannukah and on Purim they may wail and clap [their hands in grief]. Neither on the former nor on the latter occasions may they offer a lamentation. After the dead has been buried they neither wail nor clap [their hands in grief]. What is meant by wailing? When all wail in unison. What is meant by a lament? When one speaks and all respond after her, as it is said: “And teach your daughters wailing and one another [each] lamentation” (Jeremiah 9:19). But as to the future, it says: “He will destroy death forever, and the Lord God will wipe away the tears from all faces” (Isaiah 25:8).

Whatever is more frequent than another, takes precedence over the other. The daily offerings precede the additional offerings; The additional offerings of Shabbat precede the additional offerings of Rosh Hodesh; The additional offerings of Rosh Hodesh precede the additional offerings of Rosh Hashanah. As it is said, “You shall present these in addition to the morning portion of the regular burnt offering” (Numbers 28:23).

Whatever is more frequent than another, takes precedence over the other. The daily offerings precede the additional offerings; The additional offerings of Shabbat precede the additional offerings of Rosh Hodesh; The additional offerings of Rosh Hodesh precede the additional offerings of Rosh Hashanah. As it is said, “You shall present these in addition to the morning portion of the regular burnt offering” (Numbers 28:23).

But is it so? But didn't R. Yitzchak say, From where do we know that a man is obliged to greet his master on the Festival? As it says, "Why are you going to him today? It is neither Rosh Hodesh nor Shabbat" (II Kings 4:23) from which it follows that on Rosh Hodesh and Shabbat one is obligated greet his master?’ There is no difficulty. The latter refers to where he can go and return [to his house] on the one day; the former to where he cannot go and return on the same day.

But is it so? But didn't R. Yitzchak say, From where do we know that a man is obliged to greet his master on the Festival? As it says, "Why are you going to him today? It is neither Rosh Hodesh nor Shabbat" (II Kings 4:23) from which it follows that on Rosh Hodesh and Shabbat one is obligated greet his master?’ There is no difficulty. The latter refers to where he can go and return [to his house] on the one day; the former to where he cannot go and return on the same day.

Rather Rava explained: Because the trumpet was not sounded for the Water-Drawing on the Sabbath, so that the number was far less. But let it also teach Rosh Hashanah that fell on Shabbat for on it there are three additional sacrifices: The additional offering of Rosh Hashanah, the additional offering of Rosh Hodesh, and the additional offering of Shabbat?

An objection was raised: If Rosh Hodesh fell on Shabbat, the Psalm of Rosh Hodesh supersedes the Psalm of Shabbat. Now if the law were [as R. Aha stated], why should not one say both that of the Rosh Hodesh and that of Shabbat?

An objection was raised: If Rosh Hodesh fell on Shabbat, the Psalm of Rosh Hodesh supersedes the Psalm of Shabbat. Now if the law were [as R. Aha stated], why should not one say both that of the Rosh Hodesh and that of Shabbat?

An objection was raised: If Rosh Hodesh fell on Shabbat, the Psalm of Rosh Hodesh supersedes the Psalm of Shabbat. Now if the law were [as R. Aha stated], why should not one say both that of the Rosh Hodesh and that of Shabbat?

An objection was raised: Rava b. Samuel taught: It might have been that that just as they sound a blast for Shabbat on its own and for Rosh Hodesh on its own, so too they sound a blast for each additional offering (musaf) separately. scripture says, “And on your New Moons” (Numbers 10:10). This is a refutation of R. Aha. It is indeed a refutation.

But is that of an individual unimportant? Have we not learned: Women [when mourning] on a festival may make a dirge but they do not beat their chests. R. Ishmael says: If they are near the bier, they can beat their chests. On Rosh Hodesh, Hanukkah and Purim they may make a dirge and beat their chests, but on neither the one nor the other do they wail.

On Rosh Hodesh and on the intermediate days of festivals four read. They do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. They do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets.

On Rosh Hodesh and Hol Hamoed four people read… Ulla b. Rav enquired of Rava: How is the portion of Rosh Hodesh read? “Command the children of Israel and say to them” has eight verses. How are we to deal with them?

On Rosh Hodesh and Hol Hamoed four people read… Ulla b. Rav enquired of Rava: How is the portion of Rosh Hodesh read? “Command the children of Israel and say to them” has eight verses. How are we to deal with them?

Come and hear: On Rosh Hodesh and on the intermediate days of festivals four read. Thus on public fasts only three read But what about the previous clause: On Mondays and Thursdays and on Shabbat at minhah three read. Thus on public fasts four read! Rather we cannot learn from here.

Wherever people would not be prevented from working, as on Rosh Hodesh and the intermediate days of festivals, four read. Learn from this.

But then the words “this is the general rule” are difficult! No. They include Rosh Hodesh and the intermediate days of the festival.

But these were stated explicitly: On Rosh Hodesh and the intermediate days of the festival four read!

Therefore on Rosh Hodesh and the intermediate days of the festival, when there is an additional sacrifice, four read; on festivals (Yom Tov), when [in addition] work is prohibited, five read; on Yom Kippur when [in addition] there is a penalty of karet, six read; on Shabbat when there is a penalty of stoning, seven read.

If Rosh Hodesh Adar falls on Shabbat the portion of shekalim is read [on that day]. 1. If it falls in the middle of the week, it is read on the Shabbat before, and on the next Shabbat there is a break. On the second [of the special Shabbatot] they read “Zakhor;”

They interrupt [the regular order] for anything: for Rosh Hodesh, for Hanukkah, for Purim, for fasts, for Ma’amadot, and for Yom HaKippurim

It makes sense to the one who says that “When you count” should be read, because he thus makes a difference between this Rosh Hodesh and other cases of Rosh Hodesh. But the one who says that “Command the children of Israel” should be read, what difference does he make?

It makes sense to the one who says that “When you count” should be read, because he thus makes a difference between this Rosh Hodesh and other cases of Rosh Hodesh. But the one who says that “Command the children of Israel” should be read, what difference does he make?

He does make a difference, because on other cases of Rosh Hodesh six read in the portion of the day and one that of Rosh Hodesh, whereas in this case all read in that of Rosh Hodesh.

He does make a difference, because on other cases of Rosh Hodesh six read in the portion of the day and one that of Rosh Hodesh, whereas in this case all read in that of Rosh Hodesh.

He does make a difference, because on other cases of Rosh Hodesh six read in the portion of the day and one that of Rosh Hodesh, whereas in this case all read in that of Rosh Hodesh.

but according to the one who says that that he returns to the regular order of haftarot and that the regular Torah portion is read, what difference is there [between this Rosh Hodesh and others]?

There is a difference, because on other cases of Rosh Hodesh six read in the portion of the day and one reads the special portion for Rosh Hodesh, whereas on this occasion three read in the portion of the day and four in that of Rosh Hodesh.

There is a difference, because on other cases of Rosh Hodesh six read in the portion of the day and one reads the special portion for Rosh Hodesh, whereas on this occasion three read in the portion of the day and four in that of Rosh Hodesh.

There is a difference, because on other cases of Rosh Hodesh six read in the portion of the day and one reads the special portion for Rosh Hodesh, whereas on this occasion three read in the portion of the day and four in that of Rosh Hodesh.

They objected: When Rosh Hodesh Adar falls on Shabbat, the portion of Shekalim is read, and they read as the haftarah the chapter of Yehoyada the Priest. This works for the one who says that “When you count” should be said, that is why they read the haftorah of Yehoyada the Priest because it is similar in subject, as it is written [there], “The money of the persons according to its value” (II Kings 12:5). But according to the one who says that “My sacrifice, my food” is there any similarity?

They objected: If it [Rosh Hodesh Adar] falls on the portion next to it [the portion of Shekalim], whether before or after, they read it and repeat it.

It has been taught in agreement with Shmuel: When Rosh Hodesh Adar falls on Shabbat, the portion “When you count” is read, and they read the haftarah concerning “Yehoyada the Priest.”

R. Yitzchak Nafha said: When Rosh Hodesh Adar falls on Shabbat, they take out three Torah scrolls and read them: from one the portion of the day, from one the portion for Rosh Hodesh, and from one “When you count.” R. Yitzckah b. Nafha also said: When Rosh Hodesh Tevet falls on Shabbat, they take out three Torah scrolls and read them: one from one the portion of the day, one from the portion for Rosh Hodesh, and from one the portion for Hannukah.

R. Yitzchak Nafha said: When Rosh Hodesh Adar falls on Shabbat, they take out three Torah scrolls and read them: from one the portion of the day, from one the portion for Rosh Hodesh, and from one “When you count.” R. Yitzckah b. Nafha also said: When Rosh Hodesh Tevet falls on Shabbat, they take out three Torah scrolls and read them: one from one the portion of the day, one from the portion for Rosh Hodesh, and from one the portion for Hannukah.

R. Yitzchak Nafha said: When Rosh Hodesh Adar falls on Shabbat, they take out three Torah scrolls and read them: from one the portion of the day, from one the portion for Rosh Hodesh, and from one “When you count.” R. Yitzckah b. Nafha also said: When Rosh Hodesh Tevet falls on Shabbat, they take out three Torah scrolls and read them: one from one the portion of the day, one from the portion for Rosh Hodesh, and from one the portion for Hannukah.

R. Yitzchak Nafha said: When Rosh Hodesh Adar falls on Shabbat, they take out three Torah scrolls and read them: from one the portion of the day, from one the portion for Rosh Hodesh, and from one “When you count.” R. Yitzckah b. Nafha also said: When Rosh Hodesh Tevet falls on Shabbat, they take out three Torah scrolls and read them: one from one the portion of the day, one from the portion for Rosh Hodesh, and from one the portion for Hannukah.

It was stated: Rosh Hodesh Tevet that falls on a weekday, R. Yitzchak says that three read the portion of Rosh Hodesh and one the portion of Hanukkah. R. Dimi from Haifa, however, says that three read the portion of Hanukkah and one that of Rosh Hodesh.

It was stated: Rosh Hodesh Tevet that falls on a weekday, R. Yitzchak says that three read the portion of Rosh Hodesh and one the portion of Hanukkah. R. Dimi from Haifa, however, says that three read the portion of Hanukkah and one that of Rosh Hodesh.

It was stated: Rosh Hodesh Tevet that falls on a weekday, R. Yitzchak says that three read the portion of Rosh Hodesh and one the portion of Hanukkah. R. Dimi from Haifa, however, says that three read the portion of Hanukkah and one that of Rosh Hodesh.

R. Abin, however, said: The opinion of R. Dimi is the more reasonable. For what is it that causes a fourth man to read? Rosh Hodesh. Therefore the fourth ought to read the portion of Rosh Hodesh.

R. Abin, however, said: The opinion of R. Dimi is the more reasonable. For what is it that causes a fourth man to read? Rosh Hodesh. Therefore the fourth ought to read the portion of Rosh Hodesh.

What have we said about this? R. Joseph said: We take no notice of Rosh Hodesh. But Rabbah said: We take no notice of Hanukkah. The halakhah is that we take no notice of Hanukkah, and Rosh Hodesh is the main consideration.

What have we said about this? R. Joseph said: We take no notice of Rosh Hodesh. But Rabbah said: We take no notice of Hanukkah. The halakhah is that we take no notice of Hanukkah, and Rosh Hodesh is the main consideration.

If it falls in the middle of the week, it is read on the Shabbat before. It was stated: If Rosh Hodesh Adar falls on Friday: Rav says that [Parshat Shekalim] is read on the Shabbat before. But Shmuel says that it is read on the Shabbat after.

Rav says it is read before, because otherwise there will be too few days of the tables. Shmuel says it is read after. He could say to you that in the end, the fifteenth day [from Rosh Hodesh] falls on a Friday, and the tables will not be taken out till the Sunday; therefore we delay the reading [of Shabbat Shekalim].

Come and hear: Which is the first Shabbat [of the series]? The Shabbat in which Rosh Hodesh Adar falls in the previous week, even if it is on Friday. Is it not that “even on Friday” is the same as the middle of the week, so that just as when it falls in the middle of the week we read before, so too when it falls on Friday we read before?

This is similar to the following tannaitic dispute: They interrupt [the series of special] Sabbaths, the words of R. Judah Hanasi. R. Shimon b. Elazar says: They do not interrupt. R. Shimon b. Elazar said: When do I say that they do not interrupt? When it [Rosh Hodesh] falls on Friday; but if it falls in the middle of the week, it [the portion of Shekalim] is read on the Shabbat before, even though that is still in Shevat.

We learned: On the second, Zakhor. Now when Rosh Hodesh [of Adar] is on Shabbat, Purim falls on Friday, and it teaches “On the second, Zakhor”? Papa said: What is meant by “second”? The second to the interruption.

On the third [Shabbat] the portion of the red heifer etc. (Parshat Parah). Our Rabbis taught: Which is the third Shabbat? The one which follows Purim. It was stated: R. Hama b. Hanina said: The Shabbat before Rosh Hodesh Nisan.

There is no conflict [between these two statements]; the one refers to a case where Rosh Hodesh Nisan falls on Shabbat, and the other where it falls in the middle of the week.

On the fourth, “this month shall be for you” (Exodus 12:2). Our Rabbis taught: If Rosh Hodesh Adar falls on Shabbat, we read Ki Tisa and as haftarah [the portion about] Yehoyada. Which is the first Shabbat? The one on which Rosh Hodesh Adar falls in the following week, even if on Friday. On the second Shabbat Zakhor is read, and for haftarah, “I have visited” (II Samuel 15:2). Which is the second Shabbat? The one in which Purim falls in the following week, even if on Friday.

On the fourth, “this month shall be for you” (Exodus 12:2). Our Rabbis taught: If Rosh Hodesh Adar falls on Shabbat, we read Ki Tisa and as haftarah [the portion about] Yehoyada. Which is the first Shabbat? The one on which Rosh Hodesh Adar falls in the following week, even if on Friday. On the second Shabbat Zakhor is read, and for haftarah, “I have visited” (II Samuel 15:2). Which is the second Shabbat? The one in which Purim falls in the following week, even if on Friday.

Which is the fourth Shabbat?The one immediately preceding the week in which Rosh Hodesh Nisan falls, even if on Friday.

Jeremiah said: The opinion of R. Ammi is the more reasonable, as it was taught: the regular reading is interrupted for any special occasion: for Rosh Hodesh, for Hanukkah, for Purim, for fasts, for ma’amadot and for Yom Kippur.

On Hanukkah they read the section of the princes (Numbers 7). On Purim, “And Amalek came” (Exodus 17:8). On Rosh Hodesh, “And on the first of your months” (Numbers 28:11). On Maamadot, the account of the creation (Genesis 1:1-2:3).

On Purim we read “And Amalek came” (Exodus 17). On Rosh Hodesh, “On your new moons” (Numbers 28). If Rosh Hodesh falls on Shabbat, the haftarah is [the passage concluding] “And it shall come to pass that from one new moon to another” (Isaiah 66:1-24). If it falls on a Sunday, on the day before the haftarah is, “And Jonathan said to him, tomorrow is the new moon” (I Samuel 20:18-42).

On Purim we read “And Amalek came” (Exodus 17). On Rosh Hodesh, “On your new moons” (Numbers 28). If Rosh Hodesh falls on Shabbat, the haftarah is [the passage concluding] “And it shall come to pass that from one new moon to another” (Isaiah 66:1-24). If it falls on a Sunday, on the day before the haftarah is, “And Jonathan said to him, tomorrow is the new moon” (I Samuel 20:18-42).

If Rosh Hodesh falls on Shabbat the haftarah is “Your new moons and your appointed seasons are hateful to my soul, they are a burden for me” (Isaiah 1:14). What is the meaning of “they are a burden for me”? God said: It is not enough for Israel that they sin before Me, but they trouble Me to figure out what punishment I shall bring upon them.