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DAAT · LEVEL 1 — INTRODUCTION

Siman רפ"ד · 7 Seifim

The haftarah and its brachos — to discover and understand
סימן רפ"ד
דִּין הַהַפְטָרָה וּבִרְכוֹתֶיהָ
🌱 Introduction Level · מתחילים
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First approach to Siman רפ"ד: full Hebrew text of the Mechaber, fluent English translation, pedagogical explanations of the halachic concepts, modern practical cases and synthesis.

Topic: The haftarah and its brachos
Source: שולחן ערוך אורח חיים סימן רפ"ד (7 seifim)

Compilation: רב יוסף חיים סממה
DAAT · daattorah.com

📑 Study Plan

1. The text of the Shulchan Aruch — the 7 seifim of the Mechaber
2. The general context: why this siman, what is the question?
3. The halachic key concepts of this siman
4. The detail of each seif — one by one
5. The Mishnah Berurah — first entries
6. The Rama's position — Ashkenazi vs Sephardi differences
7. Modern practical cases
8. Practical synthesis and rules to remember
9. Comprehension questions

1. The text of the Shulchan Aruch

Siman רפ"ד contains 7 seifim of the Mechaber (Rabbi Yosef Karo) who codifies the halachos relating to the haftarah and its brachos.

Seif א — The rule of 21 pesukim

דיני הפטורה וברכותיה. ובו ז סעיפים:
מפטירין בנביא מעניינה של פרשה ואין פוחתין מכ"א פסוקים אלא א"כ סליק עניניה בבציר מהכי כגון עולותיכם ספו על זבחיכם: הגה ודוקא בשבת בעינן כ"א פסוקים ג' ג' פסוקים לכל א' מן הקרואים אבל ביו"ט שקורין ה' סגי בט"ו פסוקים (מהר"ם פאדואה) ולא נתקנה ההפטורה רק בצבור אחר שקראו בתורה (תשובת הרמב"ן סי' קצ"ט) אבל בלאו הכי אסור לקרות עם הברכה שלפניה ולאחריה אבל בלא ברכה שרי (ב"י):
Translation: "We read the haftarah from a sefer of the Neviim connected to the topic of the parashah, and we do not read less than 21 pesukim, unless the topic concludes before that — for example "Olosechem sefu al zivcheichem" (Yirmiyahu 7:21). Rama: And it is specifically on Shabbos that 21 pesukim are required — 3 pesukim for each of the 7 olim; but on Yom Tov when 5 are called up, 15 pesukim are enough (Maharam of Padua). The haftarah was instituted only b'tzibbur after reading the Torah (Teshuvas HaRamban §199); without the Torah reading, it is assur to say it with the brachos before and after, but without brachos it is mutar (Beis Yosef)."
Three structural principles: (1) mei-inyana shel parashah — the topic of the haftarah must echo the parashah; (2) 21 pesukim — 3 per oleh × 7 olim, in memory of the gezeirah where they replaced the Torah with the prophets; (3) after the Torah reading — the haftarah has no independent existence.

Seif ב — Shabbos Rosh Chodesh: do not mention R"Ch in the maftir's brachos

אם חל ראש חדש בשבת אין המפטיר מזכיר של ר"ח כלל וי"א שאע"פ שאינו מזכיר בחתימה של ראש חדש מזכירין אותו בתוך הברכה שאומר את יום המנוח הזה ואת יום ראש החודש הזה והמנהג כסברא ראשונה:
Translation: "If Rosh Chodesh falls on Shabbos, the maftir does not at all mention Rosh Chodesh [in his brachos]. Some say that even though he does not mention it in the chasimah (the closing), he mentions it in the middle of the brachah by saying: "es yom hamanoach hazeh v'es yom Rosh Chodesh hazeh". The minhag follows the first opinion."
Practical logic: in the haftarah of Rosh Chodesh falling on Shabbos ("HaShamayim kis'i" — Yeshayahu 66), one does not modify the text of the 7 brachos of the maftir to mention R"Ch. R"Ch is already mentioned in Mussaf of Shabbos-R"Ch and in the other parts of the tefillah.

Seif ג — Answer Amen to complete the daily 100 brachos

צריך לכוין לברכות הקוראים בתורה ולברכות המפטיר ויענה אחריהם אמן ויעלו לו להשלים מנין מאה ברכות שחיסר מניינם בשבת:
Translation: "One must have intention [to be yotzei through] the brachos of the olim at the Torah and through the brachos of the maftir, and answer Amen after them. And they will count to complete the 100 brachos daily — whose count is diminished on Shabbos."
The daily 100 brachos (מאה ברכות בכל יום): halachah stated by Dovid HaMelech (Menachos 43b), institutionalized for daily tefillah. During the week, one reaches them via the 3 Amidos (19 brachos × 3 = 57) + birchos hashachar + birchos hanehenin. On Shabbos, the Amidah has only 7 brachos — hence a deficit which is filled by the Amen to the brachos of the olim at the Torah, the maftir, and Kiddush.

Seif ד — A katan may do the maftir

קטן יכול להפטיר: הגה ואם קראו למפטיר מי שאינו יודע לומר ההפטרה יכול אחר לאומרה אבל לכתחלה אסור לעשות כן:
Translation: "A katan (minor) may do the maftir. Rama: And if one called up for maftir someone who does not know how to say the haftarah, another may say it in his place — but lechatchilah (from the outset), it is assur to do so."
Why may a katan go up? Because the maftir is not counted within the 7 mandatory aliyos of Shabbos (his reading is a kefel, a repetition of the last pesukim). Therefore it is not a "real" aliyah in terms of obligation, and a minor — capable of reading — may perform it. This became the basis of the modern Bar Mitzvah where the young man inaugurates his status as an adult through the maftir.

Seif ה — The maftir nishtatek (loses his voice) in the middle

אם נשתתק המפטיר באמצע ההפטרה הבא לסיימה לא יתחיל ממקום שפסק הראשון אלא צריך לחזור ולהתחיל ממקום שהתחיל הראשון כמו בס"ת: הגה ושנים לא יאמרו ההפטרה בפעם אחת דתרי קלי לא משתמעי (ריב"ש סי' ל"ו ומגילה דף כ"א):
Translation: "If the maftir became silent (lost his voice) in the middle of the haftarah, the one who comes to finish it shall not begin from the place where the first stopped, but must go back and begin from the place where the first began, like in the sefer Torah. Rama: And two people shall not say the haftarah at the same time, because "trei kali lo mishtam'i" (two simultaneous voices are not heard)."
Why start over from the beginning? Because the maftir, like an oleh at the Torah, must say a parashah shleimah (a complete unit) over which he makes his brachos. Starting again in the middle would disconnect the brachos from the complete content. It is the analogy "k'mo b'sefer Torah" that structures the halachah.
"תרי קלי לא משתמעי" (Megillah 21b): two simultaneous voices are not heard. Central halachic principle which prohibits, in the public reading of the Torah, of the haftarah, and of any mitzvah-reading, that one read in multiple voices at once — only the sefer Yonah of Yom Kippur is the subject of discussion in this regard.

Seif ו — Wait for the golel to finish rolling the sefer Torah

אין המפטיר מפטיר עד שיגמור הגולל לגלול הספר תורה:
Translation: "The maftir does not begin the haftarah until the golel has finished rolling the sefer Torah."
Why wait? Two reasons: (1) Kavod haTorah — so one can listen with attention without having to share the attention with the rolling of the sefer; (2) Kavod of the golel — so he too can hear the haftarah from the beginning. It is an expression of the general principle: the haftarah remains secondary to the sefer Torah.

Seif ז — Shabbos with parshiyos mechubaros + various minhagim (Yizkor, Yekum Purkan, Av HaRachamim)

בשבת שהפרשיות מחוברות מפטירין בהפטרת פ' שניה: הגה וע"ל סי' תכ"ח ונהגו להזכיר אחר קריאת התורה נשמות המתים ולברך העוסקים בצרכי צבור כל מקום לפי מנהגו (שבולי הלקט והגהות מרדכי פ"ק דשבת) ונוהגים לומר יקום פורקן ואין בזה משום איסור תחינה בשבת גם נוהגים לומר אב הרחמים ובכל יום) שאין אומרים בו צדקתך צדק אין אומרים אותו וכן כשיש חתונה או מילה ויש מקומות שאין אומרים אותו כשמברכין החדש מלבד בימי הספירה והולכין בכל זה אחר המנהג:
Translation: "On the Shabbos when the parshiyos are joined [like Vayakhel-Pekudei, Acharei-Kedoshim, etc.], we read the haftarah of the second parashah. Rama: See also siman 428. We have taken on the minhag of mentioning after the Torah reading the neshamos of the niftarim (Yizkor) and to bless those who occupy themselves with the needs of the kehillah, each place according to its minhag (Shibbolei haLeket and Hagahos Mordechai). We have the minhag of saying Yekum Purkan, and there is no issur of "techinah" (supplication) on Shabbos in this. We also have the minhag of saying Av HaRachamim — but on days when we do not say Tzidkasechah Tzedek [at Minchah], we do not say it either; likewise when there is a chasan (groom) or a milah; some places do not say it either at Birkas HaChodesh except during the days of the Omer — each follows his minhag."
Why the haftarah of the second parashah? Because the maftir is read on the end of the second parashah — so the haftarah, which must be mei-inyana shel parashah (from the topic of the parashah read by the maftir), aligns with the second. Exceptions noted in siman 428 (e.g., Acharei-Kedoshim according to some minhagim).
Full text: these 7 seifim constitute the entirety of the Mechaber's codification on this topic. Each one specifies a case, a condition, or an exception.

2. The general context

What does this siman deal with?

Our siman deals with the haftarah — the prophetic reading that follows the reading of the Torah on Shabbos, on Yom Tov and on fast days — and with its seven specific brachos (two before, five after). It is one of the three pillars of the seder kerias haTorah of Shabbos morning: siman 282 (Torah), siman 283 (one sefer Torah only), siman 284 (haftarah).

The historical origin: according to the Levush and the Avudraham, the reading of the Neviim was instituted when foreign authorities (according to some: Antiochus IV) prohibited the public reading of the Torah. The Chachamim replaced the 7 olim with 7 readings from Neviim chosen for their thematic resonance with the parashah. When the persecution ended, the haftarah was kept as testimony — hence its structure: 21 pesukim (3 × 7 theoretical olim) and 7 brachos.

Place in Hilchos Shabbos

Siman רפ"ד closes the sequence on the Shabbos morning Torah reading:

3. The halachic key concepts

To understand this siman, one must master six structural concepts:

1. הפטרה (Haftarah): literally "that which concludes" — public reading of a passage from the Neviim (prophets) that follows the Torah reading, in thematic connection with the parashah (mei-inyana shel parashah).
2. מעניינה של פרשה (mei-inyana shel parashah): "from the topic of the parashah". Criterion that guides the choice of the haftarah: a prophetic passage that illuminates, extends or evokes the central theme of the parashah. E.g.: Beha'aloscha → haftarah of Zechariah 2 (the menorah); Beshalach → the Shirah of Devorah (Shoftim 5) — which echoes the Shirah of Moshe.
3. כ"א פסוקים (21 minimum pesukim): 3 pesukim × 7 theoretical olim. The haftarah symbolically replaces the 7 olim at the Torah when those were prohibited. Exception: if the topic (inyana) concludes before 21 pesukim, one may stop earlier.
4. תרי קלי לא משתמעי (Megillah 21b): "two voices are not heard". General halachic principle that prohibits reading in multiple simultaneous voices in the context of a collective mitzvah of public reading.
5. מאה ברכות בכל יום (100 daily brachos): halachah attributed to Dovid HaMelech — every Yid must say or answer Amen to 100 brachos per day. On Shabbos, the deficit due to the shortened Amidah (7 brachos) is filled by the Amen to the public readings.
6. קטן עולה למניין שבעה (a katan may do maftir): the maftir not being counted in the 7 mandatory of Shabbos, a minor capable of reading may perform it — halachic foundation of the modern Bar Mitzvah.

4. The detail of each seif — one by one

Let us go back over the 7 seifim explaining their practical scope.

Overview of the 7 seifim:
SeifCaseHalachah
אStructure of the haftarah21 pesukim, connection with parashah, after Torah
בShabbos-Rosh ChodeshNo mention of R"Ch in the maftir's brachos
גComplete 100 brachosAnswer Amen with kavanah
דCapacity of the maftirKatan may; another may substitute though lechatchilah it is assur
הNishtatek + simultaneityStart over from the beginning; not in two voices
וThe golelWait until he has finished rolling the sefer Torah
זParshiyos mechubaros + minhagimHaftarah of the 2nd parashah + Yekum Purkan, Av HaRachamim

5. The Mishnah Berurah — first entries

The Mishnah Berurah of Rabbi Yisroel Meir Kagan (the Chofetz Chaim) has 18 entries on this siman. Here are the first ones — to better understand the meaning of the seifim:

משנה ברורה (א) — (א) מפטירין - כתב הלבוש תמהתי על שלא ראיתי נוהגין לכתוב ההפטרות כדין ספר כי היה נ"ל שאין יוצאין כלל בקריאת ההפטרה בחומשים הנדפסין כיון שאין נכתבין בכל הלכות הס"ת או מגילה והט"ז ומ"א יישבו המנהג וס"ל דאף שהוא ע"י דפוס וגם על הנייר ושלא בגלילה מותר לענין זה ומ"מ דעת המ"א דצריך לקרות ההפטרה מתוך נביא שלם הנדפס ולא מתוך הפטרה לבד הנדפסת בחומש וכן ג"כ דעת הא"ר ע"ש ומ"מ אם אין להם רק הפטרה הנדפסת בחומש …
משנה ברורה (ב) — (ב) בנביא וכו' - והטעם מפני שפ"א גזרו גזירה על ישראל שלא יעסקו בתורה וקראו בנביאים שבעה וברכו עליהם כנגד השבעה שהיו צריכים לעלות ולקרות בתורה ולא היו קורין עם כל אחד פחות מג' פסוקים והרי בין כולם כ"א פסוקים לכך אע"פ שהגזירה בטלה מנהגא לא בטל ומשו"ה תקנו שהמפטיר יקרא בנביא לא פחות מכ"א פסוקים ויהא קורא בתורה תחלה מפני כבוד התורה וכמ"ש בסימן רפ"ב במ"ב סקכ"ח ויברך המפטיר ז' ברכות [דהיינו שתי ברכות שמ…
משנה ברורה (ג) — (ג) אבל בלא"ה - כגון שלא היה להם ס"ת לקרות בה ואם קראו בס"ת ונמצאת אחר הקריאה שהיא פסולה אפ"ה מפטירין אחריה ומברכין הברכות לפניה ולאחריה ועיין בבה"ל. אם אין עירוב שיכולין להביא הנביא או החומש בבהכ"נ להפטיר הולכין עשרה ומפטירין בבית שמונח שם ובברכת ההפטרה ג"כ דהרי מ"מ קראו בתורה תחלה אע"פ שלא היה באותו מקום:

For the full text of the 18 entries, see Sefaria: Mishnah Berurah 284.

6. The Rama's position

Where the Rama (Rabbi Moshe Isserles) adds a הגהה (gloss), he generally clarifies the Ashkenazi nuances compared to the Sephardi Mechaber. Carefully look at the Hebrew text above to identify the passages introduced by הגה.

The Rama's 4 additions to this siman:

7. Modern practical cases

Here are the common situations around the haftarah:

SituationHalachah
Bar Mitzvah on the day itselfThe young man goes up for maftir (seif ד permits a katan, kal vachomer a new bar mitzvah). He himself reads the haftarah with the 7 brachos. It is the halachic embodiment of entering the status of an adult.
Maftir who makes mistakes / gets confusedIf they are pronunciation errors without change of meaning, we continue. If a substantial error in a word or if he nishtatek (loses his voice), the replacement starts from the beginning of the haftarah (seif ה).
Shabbos-Rosh ChodeshHaftarah: "HaShamayim kis'i" (Yeshayahu 66). One does not modify the maftir's brachos to mention Rosh Chodesh (seif ב, minhag according to the 1st opinion).
No minyan or incomplete tzibburWithout a minyan, the haftarah is not said with the brachos. Without brachos, it is mutar (Beis Yosef on seif א).
Reading outdoors / shul without NeviimThe Mishnah Berurah (a) discusses whether one is yotzei with a printed Chumash. Practical conclusion: yes, b'di'eved. Lechatchilah use a complete handwritten or quality Neviim.
Parshiyos mechubaros (Vayakhel-Pekudei...)Haftarah of the second parashah (seif ז).
Woman who follows the haftarahShe may listen and answer Amen; she traditionally does not go up for maftir (but see contemporary debates which go beyond this siman).
For halachah lema'aseh, consult your local Rav — especially for exceptional cases (Bar Mitzvah, aveilus, travel, hospital).

8. Practical synthesis of the Siman

The 7 key teachings of Siman רפ"ד:
  1. The haftarah completes the Torah: it attaches to the parashah (mei-inyana), requires a minimum of 21 pesukim, exists only after the public Torah reading.
  2. Shabbos-R"Ch: R"Ch is not mentioned in the maftir's brachos.
  3. Answer Amen: allows one to complete the daily 100 brachos — diminished by the Shabbos Amidah.
  4. The katan at maftir: halachically mutar because the maftir is not in the 7 mandatory — foundation of the Bar Mitzvah.
  5. Nishtatek: we start from the beginning, and never in two voices (trei kali).
  6. The golel: wait until he has finished rolling the sefer Torah, out of kavod.
  7. Joined parshiyos: haftarah of the second; liturgical additions (Yekum Purkan, Av HaRachamim) according to minhagim.

9. Comprehension questions

Check your understanding:
  1. Why was the haftarah historically instituted, and why 21 pesukim?
  2. On Shabbos-Rosh Chodesh, do we modify the maftir's brachos to mention R"Ch? Why?
  3. How does answering Amen to the public brachos allow one to complete the daily 100 brachos?
  4. Why can a minor (katan) do the maftir whereas he cannot be called up for the 7 olim?
  5. If the maftir nishtatek in the middle of the haftarah, does the replacement start from the place of the stop or from the beginning? What is the reason?
  6. What does "trei kali lo mishtam'i" mean and what is its Talmudic source?
  7. When two parshiyos are joined, do we take the haftarah of the first or of the second? Why?

To go further

If you want to deepen this siman:
Continue the study — next simanSiman 285 →
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