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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.
What this seif says:
- The haftarah is taken from the Prophets, connected to the subject of the parashah, and one does not go below 21 verses.
- The exception is given by an example, not a rule: אלא א״כ סליק עניניה בבציר מהכי — unless the subject ends sooner.
- Rema: the 21 verses apply only on Shabbos — three per person called. On Yom Tov, where five are called, fifteen suffice.
- Rema: the haftarah was instituted only in public and after the Torah reading; otherwise one does not read it with its brachos — without brachos it is permitted.
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.
What this seif says:
- Rosh Chodesh falling on Shabbos: the maftir makes no mention at all of Rosh Chodesh in his brachos.
- A second view would mention it within the bracha, though not in the chasimah.
- The seif decides by custom: והמנהג כסברא ראשונה.
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 pay attention to the berachos of those called to the Torah and to the berachos of the maftir, and answer Amen after them; they will count toward completing the hundred berachos whose tally falls short on Shabbos." Mishnah Berurah s.k. 6: by answering Amen it is as though he had recited the berachah himself.
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.
What this seif says:
- One must have in mind the brachos of those called and of the maftir, and answer Amen.
- The reason is arithmetical: they serve להשלים מנין מאה ברכות — to complete the hundred brachos of the day.
- And the seif says precisely why some are missing: שחיסר מניינם בשבת — the count runs short on Shabbos.
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."
A katan and the maftir — what the sources say. The Shulchan Aruch here explicitly permits a katan to read the haftarah. As for the aliyos themselves, Shulchan Aruch רפ״ב:ג likewise permits a katan to count among the seven: הכל עולים למנין ז' אפי' אשה וקטן שיודע למי מברכין. What keeps him out is therefore not the din but the custom: Mishnah Berurah רפ״ב s.k. 12 reports that a katan is no longer called to any ordinary aliyah, only to maftir.
What this seif says:
- A minor may be maftir.
- Rema: and if one called up someone who cannot say the haftarah, another may say it in his place — but this is not to be arranged in advance: אבל לכתחלה אסור לעשות כן.
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 again from the beginning? The Shulchan Aruch gives no reason of its own here: it likens the case to a Torah reader who must be replaced — כמו בס״ת. The Mishnah Berurah s.k. 9 refers for this to siman ק״מ.
"תרי קלי לא משתמעי" (Megillah 21b): two simultaneous voices are not heard. The Rama applies it here to one precise case: ושנים לא יאמרו ההפטרה בפעם אחת — two people do not say the haftarah aloud together. The Mishnah Berurah sets out how the congregation may follow quietly.
What this seif says:
- The maftir lost his voice midway: the one who takes over does not resume where the first stopped — he begins again from the start, כמו בספר תורה.
- Rema: and two do not say the haftarah together — דתרי קלי לא משתמעי, two voices are not heard.
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? The Shulchan Aruch gives no reason here. The Mishnah Berurah gives one explicitly: so that the golel too may concentrate and hear the haftarah, since everyone must listen to it. The Aruch HaShulchan adds a motive of kavod for the sefer Torah. The two motives thus do not come from the same source.
What this seif says:
- The maftir does not begin until the gollel has finished rolling the sefer Torah.
- A rule of order, not of validity: two honourable acts are not performed at once.
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.
What this seif says:
- Joined parshiyos: one takes the haftarah of the second.
- Rema: and here is attached the whole custom that follows the reading — recalling the souls of the departed, blessing those who occupy themselves with communal needs, Yekum Purkan (which is no forbidden supplication on Shabbos), Av HaRachamim.
- Rema: and the principle governing all of it is named at the end — והולכין בכל זה אחר המנהג.
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 the seven berachos the maftir recites. The Mishnah Berurah s.k. 2 gives the breakdown: two on his Torah reading, one before the haftarah and four after. The haftarah itself therefore carries five. It is one of the three pillars of the Shabbos morning seder kri'as haTorah: siman 282 (Torah), siman 283 (a single sefer Torah), siman 284 (haftarah).
The origin as reported: the Mishnah Berurah s.k. 2 reports the tradition that שפ״א גזרו גזירה על ישראל שלא יעסקו בתורה — a decree barred Israel from Torah study — and the Prophets were read in its stead, seven readers reciting berachos corresponding to the seven who should have been called to the Torah. The decree lapsed; the custom did not. The precise historical identification of that period is not established; the commentators offer several explanations.
Place in Hilchos Shabbos
Siman רפ״ד closes the sequence on the Shabbos morning Torah reading:
- Siman 282 — the 7 olim at the Torah
- Siman 283 — one sefer Torah only on Shabbos (except special cases)
- Siman 284 — the haftarah and its 7 brachos
- Siman 285 — Shnayim mikra v'echad targum (individual study of the parashah)
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 יכול להפטיר (a katan may read the haftarah): the Shulchan Aruch permits it explicitly. And per רפ״ב:ג a katan may even count among the seven; it is the custom reported by the Mishnah Berurah that reserves him for maftir.
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:
| Seif | Case | Halachah |
|---|---|---|
| א | Structure of the haftarah | 21 pesukim, connection with parashah, after Torah |
| ב | Shabbos-Rosh Chodesh | No mention of R"Ch in the maftir's brachos |
| ג | Complete 100 brachos | Answer Amen with kavanah |
| ד | Capacity of the maftir | Katan may; another may substitute though lechatchilah it is assur |
| ה | Nishtatek + simultaneity | Start over from the beginning; not in two voices |
| ו | The golel | Wait until he has finished rolling the sefer Torah |
| ז | Parshiyos mechubaros + minhagim | Haftarah 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:
- Seif א: specifies that 21 pesukim apply only on Shabbos (3 × 7); on Yom Tov 15 are enough (3 × 5). The haftarah was instituted only b'tzibbur after Torah.
- Seif ד: if a maftir is called up who cannot read, another may say it — but not lechatchilah.
- Seif ה: two people do not say the haftarah at the same time (trei kali).
- Seif ז: the minhagim of Yekum Purkan, Av HaRachamim, Yizkor — which structure the Ashkenazi davening after the Torah reading.
7. Modern practical cases
Here are the common situations around the haftarah:
| Situation | Halachah |
|---|---|
| Bar Mitzvah on the day itself | The young man goes up for maftir and reads the haftarah with its berachos. Seif ד permits even a katan; a boy who has become bar mitzvah is all the more fit. |
| Maftir who makes mistakes / gets confused | If 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 Chodesh | Haftarah: "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 tzibbur | Without a minyan, the haftarah is not said with the brachos. Without brachos, it is mutar (Beis Yosef on seif א). |
| Reading outdoors / shul without Neviim | The 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 haftarah | She 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:
- 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.
- Shabbos-R"Ch: R"Ch is not mentioned in the maftir's brachos.
- Answer Amen: allows one to complete the daily 100 brachos — diminished by the Shabbos Amidah.
- The katan at maftir: the Shulchan Aruch permits it explicitly (seif ד); and per רפ״ב:ג he may even count among the seven, the custom reported by the Mishnah Berurah reserving him for maftir.
- Nishtatek: we start from the beginning, and never in two voices (trei kali).
- The golel: wait until he has finished rolling the sefer Torah, out of kavod.
- Joined parshiyos: haftarah of the second; liturgical additions (Yekum Purkan, Av HaRachamim) according to minhagim.
9. Comprehension questions
Check your understanding:
- Why was the haftarah historically instituted, and why 21 pesukim?
- On Shabbos-Rosh Chodesh, do we modify the maftir's brachos to mention R"Ch? Why?
- How does answering Amen to the public brachos allow one to complete the daily 100 brachos?
- 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?
- What does "trei kali lo mishtam'i" mean and what is its Talmudic source?
- When two parshiyos are joined, do we take the haftarah of the first or of the second? Why?
To go further
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