Column #102. Contents of this weekly column are (mostly) based on the sefer: EIM LAMIKRA HASHALEIM, by R' Nissan Sharoni, Ashdod, a guide to correct pronunciation of Hebrew, specifically in davening and Torah reading. Different column this week. TBDATR (Towards Better Davening and Torah Reading - i.e. this column) is not only about accented syllables and NA vs. NACH. More than DIKDUK is required for improving our davening. This Shabbat is also Rosh Chodesh. Not an unusual combination, with at least two and sometimes three Shabbat-Rosh Chodeshes a year (including Shabbat only, Friday-Shabbat, and Shabbat-Sunday). Shabbat is about the Sanctity of Time, and Rosh Chodesh (and all the Holidays in its wake) is about Sanctity of Time. When Shabbat and Rosh Chodesh coincide, it gives us pause to reflect on the concept that each demonstrates. The lesson for us comes in two stages. G-d alone sanctified Shabbat, the Crown of Creation. Later, with the fourth Commandment, He asked us to remember Shabbat and to sanctify it. With Rosh Chodesh, He gave it to us without sanctity, and asked (commanded) us to sanctify it. It is as if He told us, "I showed you how to sanctify Time by giving you the Holy Shabbat; now let's see how you do it on your own. Here is Rosh Chodesh. You sanctify it. If you don't, it won't be holy." G-d shared Shabbat with us, so to speak, after He made it on His own. By our sanctification and establishment of the Jewish Calendar, we bring G-d into the partner- ship with us, so to speak. Of course, He created the Sun and the Moon and commanded us as to howto go about Kiddush HaChodesh, but we are the ones who set up the Calendar and give it its Kedusha (sanctity). Shabbat-Rosh Chodesh is a powerful combination of Kedushot. These are thoughts we should have when we daven and otherwise
celebrate and mark Shabbat and Rosh Chodesh. 2 He writes in Orech Chayim 425, Hilchot Rosh Chodesh, s'if 2: Best way to continue is to show you what the Aruch HaShulchan is talking about. Following is the text of the conclusion of the middle bracha of the Amida just referred to. The bracketed section does not appear in standard Ashkenazi siddurim. (in the hard copy of TT) The Aruch HaShulchan doesn't understand why the bracketed section disappeared from our NUSACH. It is part of the SIYUM HABRACHA (ending of the middle bracha) on a regular Shabbat and on Yom Tov, Rosh HaShana or Yom Kippur, whether they are on a weekday or on Shabbat. There is no reason why the passage would not be appropriateof Shabbat Rosh CHodesh, and no reason why it should be omitted. The Aruch HaShulchan concludes by saying that it is missing from the text and that it was his practice to say it. That's what the Aruch HaShulchan said. Add to that, the
following: The siddur for EIDOT MIZRACH has two separate passages - one for Shabbat and one for Rosh Chodesh, with the concluding bracha uniting the two by referring to both Shabbat and Rosh Chodesh. Side point: Whereas Ashkenazi siddurim (S'fard and Ashkenaz, etc.) usually have Musaf for Shabbat and then have regular and Rosh CHodesh side by side or above and below a line, and Rosh CHodesh Musaf for a weekday is on its own, in Eidot Mizrach siddurim (at least some), there is a Rosh Chodesh Musaf with Shabbat and weekday together, above and below a line, and regular SHabbat Musaf is by itself. Torah Tidbits TBDATR conclusion: Use the full version of the final passage of the middle bracha when you daven this Shabbat-Rosh Chodesh. If you have any doubts as to whether you should switch, discuss the issue with your Rav or other halachic consultant. One way or the other - Shabbat Shalom and Chodesh Tov. One more reminder: Shabbat Rosh Chodesh with Hallel (b'dilug,
with skipping, also known inaccurately as Half Hallel) and the traditional way
Musaf is said by the Shaliach Tzibur is conductive to that bad shul habit known
as AMEN CHATUFA, i.e. saying AMEN while the chazan finishes his bracha, rather
than wait until he finishes- no matter how much he stretches things - and them
saying AMEN. This improper, jump-the-gun AMEN produces such memorable bracha
endings as MELECH MEHULAL BATISHBAMEIN, HAKEIL HAKAMEIN, and ...He Who blesses
His people BASHAMEIN. Join the campaign to break anti-halachic shul habits (B.A.S.H.)
But if you tell other people about what they are doing wrong, be pleasant,
gentle, sincere, and constructive. That is the best way, believe it or not, to
B.A.S.H. [The Parshat Va-eira Homepage]
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