## Kitzur Shulchan Arukh Siman 79

###### Kitzur Shulchan Arukh 79:1
[Kitzur Shulchan Arukh 79:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/79:1)

קֹדֶם שֶׁקּוֹרִין לַמַפְטִיר, אוֹמְרִים חֲצִי קַדִּישׁ. וּכְשֶׁאוֹמְרִים הַקַּדִּישׁ יִהְיֶה סֵּפֶר הַתּוֹרָה שֶׁקָּרְאוּ בּוֹ עַתָּה וְגַם סֵּפֶר הַתּוֹרָה שֶׁיִּקְרְאוּ בּוֹ מַפְטִיר, שְׁנֵיהֶם עַל הַשֻּׁלְחָן. וּבְיוֹם שֶׁיֵּשׁ שְׁלשָׁה סִפְרֵי תּוֹרָה, אֵין צְרִיכִין לְהַנִּיחַ גַּם אֶת הָרִאשׁוֹן.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Before the *maftir* is called to the Torah the half-Kaddish should be said. During the recitation of the kaddish, the *seifer Torah* from which the present reading was done and also the *seifer Torah* that will be used for the *maftir* reading should both be on the reading desk.¹ 147: 12. And on a day that three *sifrei Torah* are used it is not necessary to place the first one [on the *bimah*].

footnotes:
¹ Magein Avraham


###### Kitzur Shulchan Arukh 79:2
[Kitzur Shulchan Arukh 79:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/79:2)

הַמַּפְטִיר לֹא יַתְחִיל בְּבִרְכוֹת הַהַפְטָרָה, עַד לְאַחַר שֶׁהַגּוֹלֵל כָּרַךְ אֶת סֵּפֶר הַתּוֹרָה בְּמִטְפַּחַת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The one who has *maftir* should not begin the berachos of the haftarah until after the one who rolls up the *seifer Torah* binds it in its wrapping cloth.² 39, see *Rashi*, but *Peri Megadim* 147 says that it is customary to wait until it is pulled up but not tied. The reason given by the *Shulchan Aruch* 147: 7 is to allow the *Goleil* to hear the *haftarah*. The *Be’er Sheva* (*Maseches Sotah* 39) suggests that the reason is, to show that the Torah is superior to the *haftarah*, by avoiding the appearance that the berachah on the *haftarah* is being said on the Torah.

footnotes:
² Maseches Sotah


###### Kitzur Shulchan Arukh 79:3
[Kitzur Shulchan Arukh 79:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/79:3)

בַּבְּרָכָה הָרִאשׁוֹנָה (לפני ההפטרה) לְאַחַר הַנֶאֱמָרִים בֶּאֱמֶת, אֵין עוֹנִין אָמֵן עַד לְבַסוֹף שֶׁמְסַיֵּם וְצֶדֶק, כִּי הַכֹּל בְּרָכָה אַחַת הִיא. וְכֵן בַּבְרָכָה הָרִאשׁוֹנָה מִבְּרָכוֹת הָאַחֲרוֹנוֹת, אֵין עוֹנִין אָמֵן אַחַר אֱמֶת וְצֶדֶק, כִּי גַּם נֶאֱמָן אַתָּה וְכוּ', שַׁיָּךְ לִבְרָכָה זוֹ. ולְפִי שֶׁיֵּשׁ טוֹעִים לַעֲנוֹת אָמֵן בִּמְקוֹמוֹת אֵלּוּ, לָכֵן טוֹב שֶׁהַמַּפְטִיר לֹא יַעֲשֶׂה שָׁם שׁוּם הֶפְסֵק, לְמַעַן יֵדְעוּ כִּי אֵין שָׁם סִיּוּם הַבְּרָכָה (ס' רפד ובסד"ה).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In the first berachah, after the words *hanemarim be'emes* [which were spoken in truth] Amein is not answered until the end, when the last word *vatzedek* is said, because it is all one berachah. Similarly, after the first segments of the concluding berachos, Amein is not said after the words *emes vatzedek* [true and righteous] because [the segment beginning with] *ne'eman ata* [you are faithful] is also part of this berachah. And because there are some people who mistakenly answer Amein in these places, it is better that the *maftir* not make any pauses there,³, whereupon the congregation responds *ne’eman ata*. See *Maseches Soferim* 13: 10 (and *Tosafos, Maseches Pesachim* 104b). in order to indicate that the berachah does not end there.

footnotes:
³ The custom of many Sefardic communities is to pause after emes vatzedek


###### Kitzur Shulchan Arukh 79:4
[Kitzur Shulchan Arukh 79:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/79:4)

אָסוּר לְדַבֵּר בְּשָׁעָה שֶׁהַמַּפְטִיר קוֹרֵא אֶת הַהַפְטָרָה (קמ"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden to speak when the *maftir* reads the *haftarah*.⁴ 147: 3.

footnotes:
⁴ Shulchan Aruch


###### Kitzur Shulchan Arukh 79:5
[Kitzur Shulchan Arukh 79:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/79:5)

עִקַּר הַדִּין, שֶׁזֶּה שֶׁעָלָה לַמַפְטִיר הוּא בִּלְבַד יֹאמַר הַהַפְטָרָה, וְהַצִּבּוּר יֹאמְרוּ אַחֲרָיו בְּלַחַשׁ. וּמַה שֶׁנָּהֲגוּ שֶׁהַצִּבּוּר אוֹמְרִים בְּקוֹל רָם עִם הַמַּפְטִיר, אֵין זֶה רַק מֵחֲמַת חֶסְרוֹן יְדִיעָה, וְנָכוֹן לְבַטֵּל הַמִּנְהָג. וְגַם יֵשׁ שֶׁעוֹשִׂין שְׁהִיּוֹת בַּאֲמִירַת הַפְטָרָה, שֶׁאַף אַחַר שֶׁסִּיֵּם הַמַּפְטִיר הַהַפְטָרָה וְהִתְחִיל הַבְּרָכוֹת אֵין רוֹצִים לְהַפְסִיק בַּאֲמִירַת הַהַפְטָרָה, וְלֹא יָפֶה הֵם עוֹשִׂים, שֶׁאִם אוֹמְרִים בְּקוֹל רָם, אֵינָם שׁוֹמְעִים קוֹל דְּבָרִים בְּהַתְחָלַת בִּרְכוֹת הַמַּפְטִיר, וְלִפְעָמִים גּוֹרְמִים שֶׁגַּם אֲחֵרִים הַסְּמוּכִים לָהֶם אֵין שׁוֹמְעִין, וְאַף אִם מַנְמִיכִים קוֹלָם קְצָת בִּתְחִלַּת הַבְּרָכוֹת, מִכָּל מָקוֹם הֵם בְּעַצְמָם אֵינָם שׁוֹמְעִין. לָכֵן יֵשׁ לִנְהֹג, כִּי מִיָּד שֶׁיִּשְׁמַע שֶׁהַמַּפְטִיר סִיֵּם הַהַפְטָרָה וּמַתְחִיל הַבְּרָכוֹת, אַף עַל פִּי שֶׁהוּא עֲדַיִן לֹא סִיֵּם, יִהְיֶה מָתוּן בִּשְׁתִיקָה עַד שֶׁיְסַיֵּם הַמַּפְטִיר הַבְּרָכוֹת, וְאַחַר כָּךְ יְסַיֵּם הוּא אֲמִירַת הַהַפְטָרָה. גַּם הַמַּפְטִיר יִהְיֶה זָהִיר, שֶׁלֹּא לְהַתְחִיל אֲמִירַת הַבְּרָכוֹת, עַד שֶׁיִפְסוֹק קוֹל הֶהָמוֹן הָרַב לְגַמְרֵי.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
According to the basic law,⁵ (9: 3), *Biur Halachah* (284). only the *maftir* himself should say the *haftarah* [aloud], and the congregation should repeat after him quietly.⁶ 284, this applies only if he reads it from a *chumash*, but if he reads from a *Navi* scroll (on parchment) the congregants should just listen. And the custom whereby the congregation reads aloud together with the *maftir*, stems only from ignorance, and this custom should be abolished.⁷ that if everyone reads aloud, the berachah of the *maftir* is in vain. For the rationale of the other custom, see *Chasam Sofer* (*Orach Chaim*, Resp. 68). There are some people who say the *haftarah* so slowly that even after the *maftir* ends the *haftarah* and begins the berachos, they don't want to stop saying the *haftarah*. These people are acting improperly, because if they say it aloud, they, themselves, cannot hear the words of the beginning berachos of the *maftir*, and they also prevent their neighbors from hearing them. And even if they lower their voices, a little at the beginning of the berachos, still they themselves do not hear them. Therefore, the recommended practice is that as soon as you hear that the *maftir* concludes the *haftarah* and begins the berachos, even though you still did not finish, you should wait silently until the *maftir* concludes the berachos, and after that you should finish saying the *haftarah*. The *maftir*, too, should be careful not to begin the berachos until the noisy sound of the congregation has ended completely.

footnotes:
⁵ This paragraph is quoted from Shaar Ephraim
⁶ According to Magein Avraham
⁷ See Magein Avraham


###### Kitzur Shulchan Arukh 79:6
[Kitzur Shulchan Arukh 79:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/79:6)

בְּשַׁבָּת שֶׁשְּׁתֵּי פָּרָשִׁיּוֹת מְחֻבָּרוֹת מַפְטִירִין בַּהַפְטָרָה שֶׁל פָּרָשָׁה שְׁנִיָּה, לְבַד בְּאַחֲרֵי קְדוֹשִׁים כְּשֶׁהֵן מְחֻבָּרוֹת, שֶׁאָז מַפְטִירִין הֲלֹא כִּבְנֵי כֻשִׁיִּים, בִּקְצָת חֻמָּשִׁים נִרְֹשְמָה לְפָרָשַׁת וַיִּשְׁלַח הַהַפְטָרָה וַיִּבְרַח יַעֲקֹב. וְהִיא טָעוּת, כִּי הַפְטָרָה זוֹ שַׁיֶכֶת לְפָרָשַׁת וַיֵּצֵא, וְהַפְטָרַת וַיִּשְׁלַח הוּא חֲזוֹן עוֹבַדְיָה (רפ"ד תכ"ה).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On a Shabbos when two *sidrahs* are joined, the *haftarah* is read of the second *sidrah* except when *Acharei* and *Kedoshim* are joined, then the *haftarah Halo kivenei kushiyim*, is read [Are you not as the children of the *Kushim?*]⁸ 9: 7. In some *chumashim* it is noted that for the *sidrah Vayishlach* the *haftarah, Vayivrach Ya'akov* [And Yaakov ran]⁹ 12: 13. should be read, but this is an error, because this *haftarah* belongs to the *sidrah Vayeitzei* and the *haftarah* of *Vayishlach* is *Chazon Ovadyah* [The vision of Ovadyah]¹⁰ 1: 1..

footnotes:
⁸ Amos
⁹ Hosea
¹⁰ Obadiah


###### Kitzur Shulchan Arukh 79:7
[Kitzur Shulchan Arukh 79:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/79:7)

רֹאשׁ חֹדֶשׁ שֶׁחַל לִהְיוֹת בְּשַׁבָּת, מַפְטִירִין הַשָּׁמַיִם כִּסְאִי, וְאִם טָעָה וְקָרָא הַהַפְטָרָה שֶׁל פָּרָשַׁת הַשָּׁבוּעַ, אִם עֲדַיִן לֹא אָמַר הַבְּרָכוֹת הָאַחֲרוֹנוֹת, יֹאמַר גַּם הַשָּׁמַיִם כִּסְאִי וִיבָרֵךְ אַחַר כָּךְ. וְאִם לֹא נִזְכַּר עַד לְאַחַר הַבְּרָכוֹת, יֹאמַר הַשָּׁמַיִם כִּסְאִי בְּלֹא בְּרָכוֹת. וְאִם חַל רֹאשׁ חֹדֶשׁ בְּאֶחָד בְּשַׁבָּת, מַפְטִירִין מָחָר חֹדֶשׁ. וְאִם טָעָה, דִּינוֹ כְּמוֹ בְּשַׁבָּת רֹאשׁ חֹדֶשׁ, חָל רֹאשׁ חֹדֶשׁ בַּשַׁבָּת וּבַיּוֹם הָרִאשׁוֹן, מַפְטִירִין הַשָּׁמַיִם כִּסְאִי.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When *Rosh Chodesh* occurs on Shabbos, the *haftarah Hashamayim Kis'i* is read [The heavens are My throne].¹¹ 66: 1. If, by mistake, the *haftarah* of the weekly *sidrah* was read, [if the reader becomes aware of it] before he said the concluding berachos, he should also read *Hashamayim kis'i* and then say the berachos. If he only became aware of it after saying the berachos, he should say *Hashamayim kis'i*, without the berachos. If *Rosh Chodesh* occurs on a Sunday, the *haftarah, Machar chodesh* is read [Tomorrow is the new moon].¹² 20: 18–42. If [the reader] made an error, the same *halachah* applies as that of *Shabbos Rosh Chodesh*. If *Rosh Chodesh* occurs on Shabbos and Sunday, the *haftarah Hashamayim kis'i* is read.

footnotes:
¹¹ Isaiah
¹² I Samuel


###### Kitzur Shulchan Arukh 79:8
[Kitzur Shulchan Arukh 79:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/79:8)

בְּשַׁבָּת חֹל הַמּוֹעֵד פֶּסַח, אֵין מַזְכִּירִין בְּבִרְכוֹת הַפְטָרָה שֶׁל פֶּסַח, לֹא בְּאֶמְצַע וְלֹא בַּחֲתִימָה, אֶלָּא מְסַיֵּם מְקַדֵּשׁ הַשַׁבָּת. אֲבָל בְּחֹל הַמּוֹעֵד סֻכּוֹת (כֵּיוָן שֶׁאוֹמְרִים הַלֵּל שָׁלֵם וְגַם חָלוּק בַּקָּרְבָּנוֹת), מַזְכִּירִין כְּמוֹ בְּיוֹם טוֹב שֶׁל סֻכּוֹת שֶׁחָל בַּשַׁבָּת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On Shabbos of *Chol Hamo'eid Pesach* no mention is made¹³ 490: 9. in the berachos of the *haftarah* of anything relating to *Pesach*, either in the middle or at the end [of the concluding berachos]; but they should be concluded with *Mekadeish haShabbos* [Who sanctifies the Shabbos]. But on *Chol Hamo'eid Sukkos*¹⁴ 490. (since the complete *Halleil* is then said and there is a difference in the daily sacrifices,) mention is made [of the Yom Tov] just as it is done on the Yom Tov days of Sukkos when they fall on Shabbos.

footnotes:
¹³ Rema
¹⁴ Peri Megadim


###### Kitzur Shulchan Arukh 79:9
[Kitzur Shulchan Arukh 79:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/79:9)

קָטָן שֶׁהִגִּיעַ לְחִנּוּךְ שֶׁיּוֹדֵעַ לְמִי מְבָרְכִין, וְיוֹדֵעַ לְחַתֵּךְ אֶת הָאוֹתִיּוֹת בְּטוֹב, עוֹלֶה לְמַפְטִיר בַּשַׁבָּת וּבְיוֹם טוֹב, מִלְּבַד בְּפָרָשַׁת זָכוֹר וּבְפָרָשַׁת פּרָה (כְּדְלְקַמָּן סִימָן ק"מ) וּבְשַׁבָּת שׁוּבָה, וְכֵן בְּיוֹם שְׁבִיעִי שֶׁל פֶּסַח שֶׁמַּפְטִירִין הַשִּׁירָה, נוֹהֲגִין שֶׁאֵין קָטֹן עוֹלֶה לְמַפְטִיר. וְכֵן בְּיוֹם רִאשׁוֹן דְּשָׁבוּעוֹת, שֶׁמַּפְטִירִין בַּמֶּרְכָּבָה דִּיחֶזְקֵאל, נוֹהֲגִין לִקְרֹוֹא דַּוְקָא גָּדוֹל וְחָכָם. וְכֵן בְּשַׁבָּת חֲזוֹן נוֹהֲגִין לִקְרוֹא אֶת הָרַב לַמַפְטִיר (עַיֵן מָגֵן אַבְרָהָם סִימָן רס"ב סָעִיף קָטָן י"ב).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A minor who has reached the age of *chinuch*¹⁵ and knows to whom the berachos are directed, and can articulate the letters well, may be called up for *maftir* on Shabbos¹⁶ 22a. and on Yom Tov, except on *parshas Zachor*, on *parshas Parah*,¹⁷ is of Biblical origin; *Parah* may be of Biblical origin (*Taz* 282: 13, *Taz* 685—*Maharshal, Eliyahu Rabbah*). and on *Shabbos Shuvah*.¹⁸. Likewise, on the seventh day of *Pesach*, when the *shirah* is read for the *haftarah*, it is customary not to call a minor to go up for *maftir*. Likewise, on the first day of Shavuos when the *haftarah* is read of the *merkavah*, the chariot in Ezekiel, it is customary to call up only an adult¹⁹ who is a Torah scholar. Likewise, on *Shabbos Chazan*²⁰ it is customary to call up the Rabbi for *maftir*.

footnotes:
¹⁵ To be trained in mitzvos.
¹⁶ See Maseches Megillah
¹⁷ Zachor
¹⁸ It is humiliating to the congregation to call a minor to admonish them; the same applies to Shabbos Chazon
¹⁹ Person of stature.
²⁰ The Shabbos before the fast of Tishah BeAv.


###### Kitzur Shulchan Arukh 79:10
[Kitzur Shulchan Arukh 79:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/79:10)

לֹא נִתְקְנָה קְרִיאַת הַפְטָרָה עִם בְּרָכוֹת, אֶלָּא לְאַחַר שֶׁקָּרְאוּ בַּתּוֹרָה בִּבְרָכוֹת, כָּל הַקְּרוּאִים הָרְאוּיִים. אֲבָל אִם נִמְצָא פְּסוּל בְּסֵפֶר תּוֹרָה בְּשַׁבָּת פְּשׁוּטָה, אֲפִלּוּ בַשְּׁבִיעִי, וְלֹא הָיָה סֵפֶר תּוֹרָה אַחֵר וְלָכֵן לֹא בֵּרֵךְ בָּאַחֲרוֹנָה, וְכֵן כְּשֶׁמַּפְטִירִין בְּחוֹבַת הַיּוֹם (עַיֵן לְעֵיל סִימָן ע"ה סָעִיף ח) אֲפִלּוּ נִמְצָא בַמַפְטִיר אֲזַי אֵין מְבָרְכִין בִּרְכוֹת הַהַפְטָרָה, אֶלָּא אוֹמְרִים אוֹתָהּ בְּלֹא בְרָכוֹת. אֲבָל בְּשַׁבָּת פָּשׁוּטָה, אִם לְאַחַר שֶׁקָּרְאוּ שִׁבְעָה קְרוּאִים בִּבְרָכוֹת, נִמְצָא הַפְּסוּל, הֵן בַּקְּרוּאִים שֶׁהוֹסִיפוּ, הֵן בַּמַפְטִיר, נִרְאֶה דְּיֵשׁ לִקְרוֹת הַהַפְטָרָה בִּבְרָכוֹת (וְעַיֵּן לְעֵיל סִימָן ע"ח סוֹף סָעִיף ח').

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Reading the *haftarah* with berachos was instituted only after the reading of the Torah with berachos, and all the required *aliyahs* [has been completed]. But if a defect is found in the *seifer Torah* on a regular Shabbos, even during the seventh *aliyah*, and there was no other *seifer Torah* available, and therefore the concluding berachah was not said, or when the *maftir* is read, relating to the subject of the day,²¹ even if [the defect] is discovered in the *maftir*, then no berachos are said on the *haftarah*, but it should be read without berachos. But on a regular Shabbos, if after seven men were called, [all of whom recited] the berachos, the defect is found, whether while reading for the added *aliyahs* or while reading the *maftir*, it seems that the *haftarah* should be read with the berachos.

footnotes:
²¹ As on the Festival Days.