5785 -The Rarest Year of Them All Part I
As we enter into the Yomim Noraim of a new year, with the “Charvos Barzel” (‘Iron Swords’) and “Chitzei Tzafon” (‘Northern Arrows’) war in Eretz Yisrael still raging, aside from us davening for the safe return of the hostages and Refuah Sheleimah for all of the wounded, we surely are continually davening for the Gemara’s aphorism of “Tichleh Shana U’Klaloseha, May the year and its curses end,”[1] and its addendum, “Tachel Shana U’Birchoseha,”[2] May the New Year and its blessings be ushered in,” to rapidly come true. But truthfully, our New Year is not just a standard new year.
Indeed, the year we are entering, 5785, is not only a rare one, but calendarically speaking, actually the hands-down rarest of them all. You see 5785 is classified as a HaSh"A year in our calendars. This abbreviation is referring to Rosh Hashana falling out on Thursday (hei), both months of Cheshvan and Kislev being shalem (shin - 30 day months instead of possibly 29; these are the only months that can switch off in our set calendar), and Pesach falling out on Sunday (aleph).
A HaSh”A year is the rarest of years, and out of the 14 possibilitiesin Tur’s 247-year calendar cycle,[3] this year type occurs on average only once in about 30.19 years (approximately 3.3 percent of the time).[4] Indeed, at times there are 71 years (!) in between HaSh”A years. The last time this year type occurred was 31 years ago in 5754 / 1994. The next time will be 20 years hence in 5805 / 2044. The next several times after that are slated to be 27 years further, in 5832 / 2071 and then a 51 year gap in 5883 / 2122.
The reasons and rules governing the whys and whens this transpires are too complicated for this discussion; suffice to say that when the Mishnah Berurah discusses these issues he writes “ain kan makom l’ha’arich,” that thisis not the place to expound in detail,[5] which is certainly good enough for this author.
Obviously, such a rare calendar year will contain many rare occurrences. This article series sets out to detail many of them. Perhaps as we get nearer to the actual events, we will discuss them in greater detail.
Three Tishrei Three-Day Yom Tovs
The first remarkability of this year that many, especially those of us in Chutz La’aretz will notice, is that all of the Tishrei-based Yomim Tovim are “Three-Day Yom Tovs” (with the exception of Yom Kippur – which also has a change from the norm; it falls out on Shabbos this year, supplanting Shabbos entirely due to it being considered “Shabbos Shabbason”[6]). This is referring to when Yom Tov either is immediately preceded by Shabbos [which will occur this year with Pesach; more on that later in the article], or will conclude with Shabbos’ entrance. In Tishrei alone, as Rosh Hashana commences on a Thursday, so will Sukkos, a fortnight further, as will Shemini Atzeres, a week later. As Rosh Hashana is always observed as two-day Yom Tov worldwide[7] – this means that even in Eretz Yisrael, our year, 5785, starts off with a Three Day Tov. In Chutz La’aretz, there are four Three Day Yom Tovs observed this year – Three in Tishrei, and the beginning of Pesach as well. That fact alone should make us sit up and take notice as to this year’s exceptionality.
Eruv Tavshilin(3 X)
Along with Three Day Yovs ending in Shabbos comes along an important institution – that of Eruv Tavshilin. Anytime Yom Tov falls on Friday, an Eruv Tavshilin must be made on erev Yom Tov to permit cooking and other preparations on Yom Tov for Shabbos. Although cooking is permitted on Yom Tov, one may only prepare food for consumption on that Yom Tov.[8] There is, however, one exceptional situation — one may cook on a Friday Yom Tov for Shabbos, but only if one makes an Eruv Tavshillin the day before Yom Tov.[9]
Truthfully, making an Eruv Tavshilin is much more common in Chutz La’aretz than it is in Eretz Yisrael. Since, in our calendar devised by Hillel II (Nesiah; more on this later), the beginning of Sukkos,Pesach, and Shmini Atzeres never falls on Friday, the only time there is a need for an Eruv Tavshilin in Eretz Yisroel is when Shavuos or the seventh day of Pesach falls on Friday, or, like this year, when RoshHashana falls on Thursday. On the other hand, in Chutz La’aretz, in additional to these instances, often the two days of Yom Tov fall on Thursday and Friday.Hence, practically speaking, one Eruv Tavshilin is performed this year in Eretz Yisrael, whereas in Chutz La’aretz three will be necessary – in Tishrei alone.
Cheshvan – Kislev Calculations
As we move into the month of Marcheshvan, a bit of background is in order to explain the significance of Cheshvan and Kislev both being shaleim this year.
As is well known from Chazal, and actually millennialater corroborated by NASA,[10] the Lunar Month is 29 days, 12 hours and 793 chalakim (or 44 minutes and one cheilek; a cheilik equals three and one-third seconds, an 18th of a minute, or an 1080th of an hour). In the times of Chazal, based on eyewitness accounts of the New Moon, any month could have had 30 days (called a chodesh malei or shaleim - full month) or 29 days (referred to as a chosesh chaseir). In our 19-year cycle Jewish calendar established by Hillel II (Hillel Nesiah; a thirteenth or fourteenth-generation descendant of Hillel Hazakein),[11] every other month, alternates between 29 and 30 days. Whereas the Gregorian calendar maxim might be “Thirty Days has September, April, June, and November,” but in the Jewish calendar the colloquialism would probably be “Thirty Days has Tishrei, Shvat, Nissan, Sivan, and Av. However, Teves, Adar,[12] Iyar, Tamuz, and Elul only have 29 days.”[13]
An easy way to tell if the month you arein has 29 or 30 days is by seeing how many days of Rosh Chodesh the following month has. If it has two-days of Rosh Chodesh, that means the first day of Rosh Chodesh is actually the 30th day of the preceding month. This means that the preceding month (the one you are currently in) is a chodesh malei. If the following month only has one day of Rosh Chodesh, then the preceding month only has 29 days and is categorized as a chodesh chaseir.
For example, the date of the first day of Rosh Chodesh Elul is actually Lamed Av. Hence Av is a chodesh malei. Even so, since the last day of Av is connected to the month of Elul, as it is the the first day of Rosh Chodesh Elul, there are halachos how the date is supposed to be written in official documents. Take our date of Lamed Av. Halachically it is to be written as “Rosh Chodesh Elul, Shehu Yom Shloshim L’Chodesh (which is the thirtieth of the month of) Av.”[14] On the other hand, if it is a one day Rosh Chodesh, the date is simply the 1st of that month.
Wild Cards?
As you probably realized, there were two months missing from the “adage of the months.” Marcheshvan and Kislev were not mentioned. The reason is that there is no hard and fast rule regarding them. They are the only months that can either have 29 or 30 days depending on the year. Some years both are chaseirim; other years both are malei’im, and others Cheshvan is chaseir and Kislev malei. What is a given, is that this is one of the changing variables in our set calendar. As mentioned previously, in 5785 both months are malei – making this a shaleim year.[15]
Delayed Shabbos-Rosh ChodeshHaftara?
The first Shabbos Rosh Chodesh of 5785 will be Rosh Chodesh Marcheshvan, Parashas Noach – in which the haftarah for Shabbos Rosh Chodesh “Hashamayim Kisi”[16] will be leined. However, although there are several more Shabbosei Rosh Chodesh in store for us this year, nonetheless, this special haftarah will not be leined for another year and a half. The second Shabbos Rosh Chodesh, Rosh Chodesh Adar, will be Parashas Shekalim, which as one of the Arba Parshiyos, knocks off any other haftarah.[17] Yet, the third occurrence of Shabbos Rosh Chodesh, towards the end of the year, on Shabbos Rosh Chodesh Av, is when it gets interesting.
As we know, most haftaros share some similarity with at least one concept presented in the Torah reading. The GemaraMegillah discussesthe proper haftarah readings for the various holidays throughout the year.[18] The Gemara states that whenever Rosh Chodesh falls out on Shabbos, the special haftarah of “Hashamayim Kisi,” is read, as it mentions both the inyanim of Shabbos and Rosh Chodesh.[19]
Head-To-Head Haftaros
Our dilemma arises when that rule goes head-to-head with another rule. The Pesikta, (an early Midrash cited by many early authorities)[20] continues the teachings of Chazal as to the proper haftarah readings starting from the Fast of Shiva Assur B’Tamuz.
During the ‘Three Weeks’ from 17 Tamuz until Tisha B’Av, we read ‘T’lasa D’Paranusa,’ ‘Three Readings of Misfortune.’ After TishaB’Av (starting with Shabbos Nachamu, dubbed so due to its haftarah, Nachamu Nachamu Ami) until RoshHashana, ‘Shiva D’Nechemta’, or ‘Seven Readings of Consolation’ are read.[21] This is followed by a reading of Teshuva,[22] during the Shabbos between RoshHashana and YomKippur, aptly named ‘Shabbos Shuva’, for its repentance themed haftarah starting with ‘Shuva Yisrael’. The Abudraham as well as Rabbeinu Tam, conclude that these special haftarah readings are so important, that they are never pushed off!
The $64,000 question becomes, what happens when Rosh Chodesh Av falls out on Shabbos? Which ruling trumps which? Do we follow the Gemara or the Pesikta? Do we stick with the ‘T’lasa D’Paranusa’or the special Rosh Chodesh reading?
The answer is that there is no easy answer! The Beis Yosef writes that the ikar halacha follows the Abudraham as he was considered the expert in these topics.[23] Consequently, in the Shulchan Aruch, he only mentions that during the “Three Weeks” the ‘T’lasa D’Paranusa’ are read.[24] Hence on Shabbos Rosh Chodesh Av, the Sefardic minhag is to only read the regularly scheduled haftarah of “Misfortune”: “Shimu,”[25] (along with the first and last pasuk of Hashamayim Kisi).[26]
Prague vs. Posen
Yet, figuring out the Ashkenazic minhag is not so simple.[27] Aside from this being a divergence of minhag between the the cities of Prague[28] and Posen,[29] as well as a machlokes Rishonim, it is also a machlokes of Tosafos in different Masechtos.[30] And although several Poskim conclude that whichever of the two haftaros is read is fine,[31] nevertheless, the majority consensus seems to be that the minhag to read “Shimu” is the most prevalent,[32] following the Mishnah Berurah’s citing of the Vilna Gaon’s position as the final word on the matter.[33] Although in other year make-ups Sefardic and Ashkenazic minhag diverge on this point, nonetheless, on a practical level, this year, they concur.
Accordingly, to most of the world, the special Shabbos Rosh Chodesh haftarah of “Hashamayim Kisi” will not be read from the beginning of 5785 all the way until Parashas Tazria-Metzora, Shabbos Rosh Chodesh Iyar 5786 - eighteen months later.[34]
Similar will occur this year regarding “Machar Chodesh,” the special haftarah ordinarily read on Shabbos directly preceding a Sunday Rosh Chodesh,[35] which will be leined as the haftarah for Parashas Toldos, and will not be read again until Parashas Bamidbar 5786, a year and a half later.[36]
Early Tal U’Mattar
Although in Eretz Yisrael we start the recital of the request for rain ‘V’sein Tal U’Mattar Livracha’ on 7 Marcheshvan, nonetheless in Chutz La’aretz this addition to our Shemoneh Esrei only starts 60 days after the start of halachic autumn – ‘Tekufas Tishrei,’[37] which generally falls out in the middle or end of Kislev. According to the Gregorian calendar, from 1900 until the year 2100, this occurs on the night preceding December 5th (except in the December preceding a solar leap year, when it is the night preceding December 6th) when at Maariv we start saying ‘V’sein Tal U’Mattar Livracha.’ Either way, the corresponding date in our Luach, this year occurs quite early, on 4 Kislev. As noted by calendar expert R’ Yosef Yehuda Weber, the last time this occurred this early in our Luach was 20 years ago in 5766 / 2005. The next time it will be this early will be in another 19 years in 5804 / 2043. Although this ‘calendar quirk’ does not have halachic import, it is quite unusual.
Our fascinating journey detailing the many remarkable facets of our rare year will IY”H be continued…
Rav Samson Raphael Hirsch famously wrote that “the Jew’s catechism is his calendar.”[38] It is this author’s wish that by showcasing the uniqueness of our calendar year and its rare minhagim, this article will help raise appreciation of them and our fascinating calendarical customs.
This author wishes to thank R’ Yosef Yehuda Weber, author of ‘Understanding the Jewish Calendar,’ for being a fount of calendarical knowledge and for his assistance with this series.
Rabbi Yehuda Spitz, author of M’Shulchan Yehuda and Peninim M’Shulchan Yehuda on Inyanei Halacha and ‘Insights Into Halacha,’ serves as the Sho’el U’Meishiv and Rosh Chabura of the Ohr Lagolah Halacha Kollel at Yeshivas Ohr Somayach in Yerushalayim.
For any questions, comments or for the full Mareh Mekomos / sources, please e-mail the author: [email protected].
Rabbi Spitz’s recent English halacha sefer,
“Insights Into Halacha - Food: A Halachic Analysis,” (Mosaica/Feldheim)
has more than 500 pages and features over 30 comprehensive chapters discussing a myriad of halachic issues relating to food, in an engaging manner. It is now available online and in bookstores everywhere.
[1]Gemara Megillah (31b).
[2]As per the final refrain of the piyut many recite on Leil Rosh Hashana, “Achos Ketana” (composed by the noted Mekubal Rav Avraham Chazan of Gerona, Spain, a contemporary of the Ramban’s). See Matteh Efraim (581:57).
[3]Tur (Orach Chaim 428).
[4]According to R’ Yosef Yehuda Weber, author of Understanding the Jewish Calendar, HaSh”A years occur only 8 times in the Tur’s entire 247 year cycle - a mere 3.23877 percent of the time. In fact, between the year 4119 (the year that the calendar was established) and year 6000, it will have occurred only 62 times – 3.29437 percent!
[5]Biur Halacha (428:1, end s.v. eilu hayamim). He also writes a tad earlier that “v’hinei kol zeh shekasavnu ain tzarich leha’arich b’frotrot aich hu kein, rak sheteida haklal,” (loosely) that all of these matters do not need to be measured in their exact minutiae, but rather one should know the general rules. On a similar note, R’ Yosef Yehuda Weber (in communication with this author) added ‘it is kedai to point out that for Rosh Hashana to be on Thursday in a regular year (not a leap year) Molad Tishrei will be between 3 am and 204 chalakim on Tuesday and 11 am and 1079 chalakim on Thursday. If Molad Tishrei is between 3 am and 204 chalakim on Tuesday and 3 am and 203 chalakim on Thursday the year will be “Hei Chof Zayin” ("הכ"ז"- Cheshvan will have 29 days, Kislev will have 30 days) it will be the most common of year types. If Molad Tishrei is between 3 am and 204 chalakim on Thursday and 11 am and 1079 chalakim on Thursday the year will be ‘Hei Shin Alef’ ("הש"א"- this coming year), the rarest of all year types. In 5785 Molad Tishrei is at Thursday 3 am and 391 chalakim (3 am, 21 minutes and 13 chalakim). This means that if the Molad would have been 188 chalakim (a mere 10 minutes and 8 chalakim) earlier, 5785, our rarest of years, would have been the commonest of years!’
[6]Parashas Emor (Vayikra Ch. 16:31). As Yom Kippur contains an Asei as well as a Lo Sasei of ‘Inuy,’ it supersedes the Mitzva of Oneg Shabbos. See Rambam (Hilchos Shevisas Asor Ch.1:4) and main commentaries. Aside from adding ‘shel Shabbos’ into the bracha of candlelighting pre-Yom Kippur, the ‘Shabbos’ mentions added into Shemoneh Esrei, and the Ashkenazic minhag of skipping Avinu Malkeinu except by Neilah (but adding it in Shacharis of Erev Yom Kippur), a Shabbos Yom Kippur is basically observed as a regular Yom Kippur.
[7]This was discussed at length in a previous article titled ‘One Day or Two: Rosh Hashana, Yom Kippur, and Yom Tov Sheini’ (Yated Ne’eman 20 Elul 5775 | September 4, 2015).
[8]Yom Tov, as opposed to Shabbos, cooking and transferring fire is permitted, whereas ‘Hachanah,’ preparing from Yom Tov for the next day, is nonetheless still forbidden, akin to Shabbos (with some minor exceptions). See Mishnah(Beitzah 36b and Megillah 7b), Rambam (Hilchos Yom Tov, Ch. 1:4), and Tur and Shulchan Aruch and main commentaries (O.C. 495:1, 497, 511, and 527).
[9]See Tur and Shulchan Aruch and main commentaries to Orach Chaim 527, based on the Mishnah and Gemara in beginning of the second Perek of Beitza (15b), for the halachos of Eruv Tavshilin. Rav Yirmiyohu Kaganoff has written several excellent articles on the subject that are available at rabbikaganoff.com.
[10]Rabban Gamliel’s statement (‘mekublani m’bais avi abba’) in Gemara Rosh Hashana (25a). See Rambam (Hilchos Kiddush HaChodesh Ch. 6:2 and 3), the Tur’s Seder HaKvius (Orach Chaim 427-428), the Mishnah Berurah’s Seder Laasos Luach B’Ketzara (end Orach Chaim 428), and Chazon Ish (Orach Chaim 138:4). This comes out to 29.53059 days. According to ‘Discovery’ by Rabbi Shraga Simmons (pg. 31), and Hamehapeich (by Rav Zamir Cohen; vol. 4, pg. 16-17), this data has recently been corroborated by NASA: “After years of research based on calculations using satellites, hairline telescopes, laser beams, and super computers, scientists at NASA have determined that the length of the ‘synodic month’, the time between one new moon and the next, is 29.530588 days.”
[11]See Ra’ah (Beitzah 4b) and Sefer Hachinuch (Parashas Bo, Mitzvah 4 – Kiddush Hachodesh).
[12]This is in a regular year; in a leap year Adar Rishon would have 30 Days and Adar Sheini would have 29.
[13]See Biur Halacha (428:1, end s.v. eilu hayamim).
[14]This wording follows the Tur and Shulchan Aruch’s opinion (Orach Chaim 427:1); this is also how the Aruch Hashulchan (ad loc.) concludes lemaaseh. However, the Bach (ad loc. s.v. v’kosvin) and Pri Megadim (ad loc. M.Z. 1) maintain that the order should be reversed and written as “Yom Shloshim L’Chodesh Av, Shehu Yom Rosh Chodesh Elul.” See Mishnah Berurah (ad loc. 1).
[15]According to R’ Yosef Yehuda Weber, author of Understanding the Jewish Calendar, Cheshvan and Kislev both having 30 days can only happen when the year has either 355 days or 385 days - which together occur 44.93119 percent of the time.
[16]Yeshaya (Ch.66:1).
[17]See Shulchan Aruch (O.C. 685:1) and Rema (O.C. 425:1) and main commentaries.
[18]GemaraMegillah (29b-31a).See also Shulchan Aruch and commentaries to Orach Chaim (425:2).
[19]See also Shu”t Noda B’Yehuda (Tinyana O.C. 11).
[20]Including the Machzor Vitry (261-262), Abudraham (Seder Parshiyos V’Haftaros), the Mordechai (Megillah, end Ch. Bnei Ha’Ir 831, end s.v. haghah), Tosafos (Megillah 31b s.v. rosh), Ran (ad loc.), and Rashba (ad loc.).
[21]See Machzor Vitry and Abudraham (ibid.) for two separate reasons why the Shiva D’Nechemta are in its specific order.
[22]Although the Pesikta, according to the Abudraham, maintains that there should be two haftaros of repentance, common minhag is that only one, Shuva Yisrael, is read on a Shabbos. The other, Dirshu Hashem Bi’Heematzo, is read on Tzom Gedalyah (by Mincha) instead. [This is especially important, as the Gemara Rosh Hashana 18a explains that this exhortation is actually referring to the Aseres Yemei Teshuva.] See Tosafos (ibid.), Tur (O.C. 428:8) and Beis Yosef (ad loc. end s.v. umashekasav).
[23]Beis Yosef (O.C. 425:1 s.v. umashekasav), Abudraham (ibid.).
[24]Shulchan Aruch (O.C. 425:1).
[25]Yirmiyahu (Ch. 2:4).
[26]See Beis Yosef (ibid.), Kaf Hachaim (ibid. 10), Maharikash (Erech Lechem ibid.), Shu”t Yechaveh Daas (vol. 4:35), Yalkut Yosef (Kitzur Shulchan Aruch, O.C. 425:2), and Rav Yaakov Hillel’s Ahavat Shalom Luach (5781; Parashas Mattos-Masei). The Rambam (Hilchos Tefilla Ch. 13:19) actually implies this way as well. On the other hand, in Rav Mordechai Eliyahu’s Darchei Halacha glosses to the Kitzur Shulchan Aruch (122:10), it curiously states to read “Hashamayim Kisi, as per the Shulchan Aruch in Orach Chaim 425.”
[27]Indeed, even the Rema, in his Darchei Moshe (O.C. 425:3) concurs with the Sefardic psak, citing precedent from the Abudraham (ibid.), Mordechai(ibid.), Maharil(Minhagim,Chilukei Haftaros), and Beis Yosef (ibid.), and not like the Terumas Hadeshen (19), and adding that in this case, although ‘Shimu’ is read, it is proper to add the first and last pesukim of “Hashamayim Kisi.” Yet, in his authoritative Hagahah on the Shulchan Aruch, he appears to change his psak, ultimately concluding that the ikar on Shabbos Rosh Chodesh Av follows the Terumas Hadeshen, who holds that since this is essentially a Machlokes Hakadmonim, and a seeming stira in Tosafos, and therefore as Shabbos Rosh Chodesh is considered Tadir (more common), then in a place where there is no set minhag, “Hashamayim Kisi” should be read. To make matters more intriguing, many later Ashkenazic authorities follow the Shulchan Aruch, and not the Rema’s conclusion, that on Shabbos Rosh Chodesh Av, “Shimu” should be read.
[28]To read “Shimu.” See Elyah Rabba (O.C. 549:3), Dagul Mervava (O.C. 425:1), and Shaarei Teshuva (ad loc. 1). See also Noheg K’Tzon Yosef (pg. 246).
[29]To read “Hashamayim Kisi.” See Levush (O.C. 549:1 s.v. Rosh Chodesh Av), Magen Avraham (425:2), Pri Megadim (ad loc. E.A. 2), Chasam Sofer (Hagahos on Shulchan Aruch ad loc. “v’chein nohagin”), and Aruch Hashulchan (ad loc. 5; “v’chein anu nohagim mipnei shekein ikar”). See also Rav Shlomo Kluger’s Sefer Hachaim (pg. 112b). Italian minhag, which only performs one kriya of Paranusa - Chazon on the Shabbos preceding Tisha B’Av, would also undoubtedly read “Hashamayim Kisi” on Shabbos Rosh Chodesh Av.
[30]Tosafos in Pesachim (40b s.v. aval) vs. Tosafos in Megillah (31b s.v. Rosh Chodesh), based on the Gemara (31b) that when Rosh Chodesh Av falls out on Shabbos “Chodsheichem U’Moadeichem” (Yeshaya Ch. 1:14; referring to the haftarah of “Chazon”) is read. Although the Vilna Gaon (Biur HaGr”a ibid.) maintains that there is a printing mistake in the Tosafos in Pesachim that states “Hashamayim Kisi” should be read, nonetheless several Rishonim cite this lemaaseh, including the Hagahos Maimoniyus (Hilchos Tefilla Ch. 13:2) and Terumas Hadeshen (ibid.).
[31]See Levush (O.C. 425:2; concluding “puk chazi mah ama davar” and in O.C. 549: end 1, “b’makom shenahagu nahagu”), Kitzur Shulchan Aruch (122:6), Kaf Hachaim (O.C. 425:16; “u’mikol makom b’makom shenahagu ain leshanos”), and Rav Yosef Eliyahu Henkin’s authoritative Ezras Torah Luach (5781; Parashas Mattos-Masei; after citing both shittos concludes “v’ain leshanos haminhag”). Practically, the Rema’s conclusion is that both are essentially valid shittos.
[32]See the Tukachinsky Luach Eretz Yisrael, Ittim L’Vinah Luach, Luach Hahalachos U’Minhagim B’Eretz Yisrael, Halichos Even Yisrael (Moadim vol. 1 pg. 352:11), and the Ezras Torah Luach (which first cites “Shimu”). Already in the Levush’s time (O.C. 549:1 s.v. Rosh Chodesh Av) “nohagin b’rov hamekomos lehaftir Shimu v’lo Hashamayim Kisi.”
[33]Mishnah Berurah (425:8), citing the Vilna Gaon (Biur HaGr”a ad loc. s.v. v’yeish omrim).
[34]Due to Shabbos Rosh Chodesh Teves 5786 being on Chanuka, so Chanuka’s haftarah trumps it due to Pirsumei Nissa (Orach Chaim 684:2-3; at least lechatchilla – see Chayei Adam vol. 2, 154:41). Hence, ‘Hashamayim Kisi’ will practically not be leined until Shabbos Rosh Chodesh Iyar 5786.
[35]Shmuel I (Ch. 20:18). See Tur and Shulchan Aruch (O.C. 425:2), based on Gemara Megillah (31b).
[36]Due to its being pushed off for Parashas Hachodesh, and Shiva D’Nechemta, and two-day Rosh Chodeshes respectively, the next few times that a Sunday Rosh Chodesh will occur over the next year. Practically, any special haftarah that can push off “Hashamayim Kisi,” would certainly also push off “Machar Chodesh,” including “Hashamayim Kisi” itself. See Rema (O.C. 425:2; citing precedence from the Maharil’s Sefer Minhagim, Chilukei Haftaros),Levush (ad loc. 3),andAruch Hashulchan (ad loc. 4 and 5).
[37]See Shulchan Aruch (O.C. 117:1).
[38]Cited in the forward to Dr. Arthur Spier’s monumental ‘The Comprehensive Hebrew Calendar’ (Third, revised edition; 1986).
