Part 1 Kitzur Shulchan Aruch Linear Translation by Yona Newman© 1999-2009

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Laws of the additional readingCh. 79:1-10 דיני המפטיר
1, 2, 3, 4, 5, 6, 7, 8, 9, 10
79:1 Before calling up (the one who will read) Maftir,1 Half-Kaddish is said. While the Kaddish is being said the Torah scroll which was read from, and also the Torah scroll from which the Maftir will be read,2 should both be on the reading table. On a day when there are three Torah scrolls one doesn't need to put (on on the table) also the first one.
1) The regular Shabbat Maftir consists of repeating the last few lines of the weekly portion, which were already read for the seventh Aliyah. See Ch. 78:8 which explains the reason behind the Maftir reading.
2) On occasions such as a Festival, the Maftir is read from a separate scroll.		 קודם שקורין למפטיר אומרים חצי קדיש וכשאומרים הקדיש יהיה ספר התורה שקראו בו עתה וגם ספר התורה שיקראו בו מפטיר שניהם על השלחן וביום שיש שלשה ספרי תורה אין צריכין להניח גם את הראשונה א
79:2 The (one called up for) Maftir shouldn't begin the blessings for the Haftorah, until the Torah scroll has been rolled closed and it's mantle put on.1
1) Two people are called up, one for ''Hagbah'' - to lift up the scroll and show the text already read to all the congegration, and one for ''Gelillah'' - to roll up the scroll, put on the mantle and any other ornaments.		 המפטיר לא יתחיל בברכת ההפטרה עד לאחר שהגולל כרך את ספר התורה ב
79:3 In the first blessing after ''which were truly spoken'' ''Amen'' is not said until one finishes (the blessing) with ''(true and) righteous (prophets)'', for all (the passage) is one blessing.1 Similarly, in the first of the blessings after (the Haftorah) which one says, ''Amen'' is not said after ''true and just'' because also ''Faithful are You...'' belongs to this blessing. Because there are those who err and answer ''Amen'' in these places, it is therefore proper that the Maftir will not make any pause there, so that (all) will know that this is not the conclusion of a blessing.2
1) The practice of reading from the Prophets on Shabbat was introduced during the reign of the Syrian-Greek King, Antiochus, who ruled just prior to the Chanukah miracle (about 165 B.C.E.). He prohibited public readings from the Torah scroll, and thus the people resorted to reading from the Prophets on Shabbat, calling up seven people to read three verses each. Later, when the ban was lifted, the people retained their custom of having someone read from the Prophets every Shabbat - from the Artscroll Siddur.
2) The custom of many Sefardic communities is to pause after ''true and just'', whereupon the congregation responds ''Faithful are You''.		 בברכה הראשונה לאחר הנאמרים באמת אין עונין אמן עד לבסוף שמסיים וצדק כי הכל ברכה אחת היא וכן בברכות הראשונות מברכות האחרונות אין עונין אמן אחר אמת וצדק כי גם נאמן אתה וכו' שייכה לברכה זו ולפי שיש טועים לענות אמן במקומות אלו לכן טוב שהמפטיר לא יעשה שם שום הפסק למען ידעו כי אין שם סיום הברכה ג
79:4 It is forbidden to talk while the Maftir reads the Haftorah. אסור לדבר בשעה שהמפטיר קורא את ההפטרה ד
79:5 The essential part of the law is that the one who goes up for Maftir who alone will read the Haftorah, and the congegration will say after him quietly. The custom that the congegration say out aloud with the Maftir this is only due to lack of knowledge, and it's proper to abolish this custom. There are also those who make pauses while saying the Haftorah, so that even after he finished the Maftir and the Haftorah and started the blessings, they don't want to pause in saying the Haftorah, and it isn't right what they do. For if they say out aloud they don't hear the words at the beginning of the Maftir's blessings,1 and sometimes this causes also others who rely on them to not hear, but if they lowered their voice a little at the beginning of the blessings, in any case they themselves don't hear, therefore one should, as soon as one hears that the Maftir has finished the Haftorah and started the blessings, even though he still hasn't finished, one should remain silent until the Maftir finishes the blessings, and afterwards he will finish saying the Haftorah. Also the Maftir should take care not to start saying the blessings, until the general noise (of the congegration) has finished completely.
1) The blessings after the Haftorah.		 עיקר הדין שזה שעלה למפטיר הוא בלבד יאמר ההפטרה והצבור יאמרו אחריו בלחש ומה שנהגו שהצבור אומרים בקול רם עם המפטיר אין זה רק מחמת חסרון ידיעה ונכון לבטל המנהג וגם יש שעושין שהיות באמירת הפטרה שאף אחר שסיים המפטיר ההפטרה והתחיל הברכות אין רוצים להפסיק מאמירת ההפטרה ולא יפה הם עושים שאם אומרים בקול רם אינם שומעין קול דברים בהתחלת ברכות המפטיר ולפעמים גורמים שגם אחרים הסמוכים להם אין שומעים ואף אם מנמיכים קולם קצת בתחלת הברכות מכל מקום הם בעצמם אינם שומעין לכן יש לנהוג כי מיד שישמע שהמפטיר סיים ההפטרה ומתחיל הברכות אף על פי שהוא עדיין לא סיים יהיה מתון בשתיקה עד שיסיים המפטיר הברכות ואחר כך יסיים הוא אמירת ההפטרה גם המפטיר יהיה זהיר שלא להתחיל אמירת הברכות עד שיפסיק קול ההמון הרב לגמרי ה
79:6 On a Shabbat when two Torah portions are combined, the Haftorah of the second portion is read, except for ''Acharei Mot'' - ''Kedoshim''1 when they are joined, for then (we read for) Maftir (from) ''Are you not ... as the children of Kushiyyim...''2 In some Chumashim they give for parshat ''Vayishlach'' the Haftorah ''and Jacob fled''.3 This is a mistake for this Haftorah is for parshat ''Vayetzei'' and the Haftorah for ''Vayishlach'' is ''The vision of Obadiah''.4
1) As is the accepted practice, I have used here the transliterated names of the parshat and not translated into English.
2) The Haftorah is from Amos and starts at Ch. 9 verse 7.
3) From Hoshea Ch. 12 verse 13.
4) From Obadiah Ch. 1 verse 1. Note that the Kitzur text is missing the final letter ''hey'' from the prophet's name Obadiah.		 בשבת ששתי פרשיות מחוברות מפטירין בהפטרה של פרשה שניה לבד באחרי קדושים כשהן מחוברות שאז מפטירין הלא כבני כושיים בקצת חומשים נרשם לפרשת וישלח ההפטרה ויברח יעקב והוא טעות כי הפטרה זו שייכה לפרשת ויצא והפטרת וישלח הוא חזון עובדי' ו
79:7 When Rosh Hodesh falls on Shabbat we read for the Haftorah ''...the heaven is My throne''12 If one erred and read the Haftorah of the weekly portion, if one has not yet said the concluding blessings, one can say also and bless after it. If one didn't remember until after the blessings, one can say ''...the heaven is My throne'' without the blessings. If Rosh Hodesh falls on Sunday we read for the Haftorah ''Tomorrow is the new moon''.3 If one erred the laws are as for Shabbat and Rosh Hodesh. If Rosh Hodesh comes on Shabbat and Sunday4 we read for the Haftorah ''...the heaven is My throne''
1) Isaiah Ch. 66 verse 1.
2) Instead of the regular Haftorah for the weekly portion of that particular Shabbat.
3) I Samuel Ch. 20 verses 18-42.
4) i.e. it is a two day Rosh Hodesh.		 ראש חדש שחל להיות בשבת מפטירין השמים כסאי ואם טעה וקרא ההפטרה של פרשת השבוע אם עדיין לא אמר הברכות האחרונות יאמר גם השמים כסאי ויברך אחר כך ואם לא נזכר עד לאחר הברכות יאמר השמים כסאי בלא ברכות אם חל ראש חדש באחד בשבת מפטירין מחר חדש ואם טעה דינו כמו בשבת ראש חדש חל ראש חדש בשבת וביום הראשון מפטירין השמים כסאי ז
79:8 On the Shabbat of Hol Hamoed1 Pesach, we don't mention in the Haftorah blessings, ''of Pesach'', neither in the middle (of the blessing) or the end. Rather, we conclude with ''Who makes holy the Sabbath''.2 However, on Hol Hamoed Succot (because we say full Hallel and also have different sacrifices)3 we mention,4 like when the Yom Tov of Succot falls on Shabbat.
1) ''Hol Hamoed'' refers to the intermediary days of a Festival which do not carry the full restrictions of Yom Tov.
2) According to the Mishna Berurah (490:15), since a Haftorah is not read on any other day of Hol Hamoed, and is only being read because of Shabbat, we don't need to mention Passover in the blessings.
3) On each day a different number of sacrifices were performed in the Temple. Therefore, each day of Hol Hamoed Succot is considered to be like a Festival - ''Moed'' - in itself (Mishna Berurah 490:16 in the name of the Pri Megadim).
4) Succot in the blessing of the Haftorah.		 בשבת חול המועד פסח אין מזכירין בברכות הפטרה ''של פסח'' לא באמצע ולא בחתימה אלא מסיים מקדש השבת אבל בחול המועד סוכות כיון שאומרים הלל שלם וגם חלוק בקרבנות מזכירין כמו ביום טוב של סוכות שחל בשבת ח
79:9 A minor who has reached the age of ''Hinuch''1 and he knows to whom one is blessing, and knows how to pronounce the letters correctly, may receive the Aliyah of Maftir on Shabbat and a Festival, except for the portions ''Zachor'' and ''Parah'',2 or for Shabbat ''Shuvah''3 and similarly on the seventh day of Pesach when we read for Haftorah ''(And David spoke to the Lord the words of) this song''4 it is customary that a minor doesn't go up for the Maftir. Similarly on the first day of Shavuot when we read for Haftorah on Ezekiel's (vision of the Divine) chariot, 5 it is customary to call an adult who is a Torah sage. Similarly, on Shabbat ''Chazon'',6 it is customary to call the Rabbi as Maftir.
1) i.e. the age at which his parents begin to train him to perform Mitzvot. This depends on both the child's level of maturity and the type of Mitzvah he or she is to perform.
2) Parshat ''Zachor'' (Deut. 25:17-19) is read as the Maftir on the Shabbat before Purim in order to remember what the nation of Amalek did to us; this serves as a prelude to the holiday of Purim which celebrates the saving of the Jews from the plot of Haman the Amalekite. Parshat ''Parah'' (Numbers 19:1-22) is read as the Maftir on the second last Shabbat in the month of Adar. The portion deals with the process of purification from the impurity contracted from a human corpse, using the ashes of the ''Parah Adumah'' - ''Red Cow''. The obligation to read Parshat ''Zachor'' is from the Bible, and some say that Parshat ''Parah'' is also (Taz 282:13) - therefore a minor cannot read them because he cannot fulfill the obligation on behalf of the congregation.
3) The Shabbat between Rosh Hashana and Yom Kippur is called ''Shabbat Shuvah'' because the Haftorah for that week begins with the word ''Shuvah'' - ''Return O Israel to the Lord your G-d'' (Hoshea 14:2-10). It is a call to the Jews to repent and therefore is read during the ''Ten days of Repentance''. A minor is not called to read this Haftorah because it would be humiliating to the congregation for a minor to admonish them.
4) II Samuel 22:1-55. David sings a song of praise to Hashem for delivering him from the hands of all his enemies.
5) Ezekiel 1:1-28 and 3:12.
6) On the Shabbat before the fast of the 9th of Av, we read the vision - ''Chazon'' - of Isaiah (1:1-27); it consists mainly of criticism of the behavior of the Jews, and therefore, like Shabbat Shuvah, it would be inappropriate for a minor to read it.		 קטן שהגיע לחנוך שיודע למי מברכין ויודע לחתך את האותיות בטוב עולה למפטיר בשבת וביום טוב מלבד בפרשת זכור ובפרשת פרה ובשבת שובה וכן בשביעי של פסח שמפטירין השירה נוהגין שאין קטן עולה למפטיר וכן יום ראשון דשבועות שמפטירין במרכבה דיחזקאל נוהגין לקרות דוקא גדול וחכם וכן בשבת חזון נוהגין לקרוא את הרב למפטיר ט
79:10 The reading of the Haftorah with blessings wasn't instituted except after they read in the Torah with blessings for all the (seven) Aliyot. However, if a defect was found in the Torah scroll on a regular Shabbat, even during the seventh (Aliyah) and there isn't (available) another Torah scroll, and therefore they didn't bless after the last one, and similarly when one reads a (special) Maftir for that day1 and (the defect) was even found in the Maftir, in this case we don't say the blessings for the Haftorah rather we say it without the blessings. However on a regular Shabbat, if after seven had read with blessings, a defect was found whether in the reading for an additional Aliyah,2 or in the Maftir, It seems (to me) that one should read the Haftorah with the blessings.3
1) From another Torah scroll. e.g., when Rosh Hodesh or a festival falls on Shabbat.
2) The normal practice is to call up seven to the eading and then the last few verses of the Torah portion are repeated for the Maftir who then carries on to read the Haftorah. However, if there is a need for more Aliyot because of the number of people who need an Aliyah on this particular Shabbat, we can break a normal portion into two parts. See Ch. 23 Law 19 and onwards.
3) See Ch. 78:8.		 לא נתקנה קריאת הפטרה עם ברכות אלא לאחר שקראו בתורה בברכות כל הקרואים הראוים אבל אם נמצא פסול בספר תורה בשבת פשוטה אפילו בשביעי ולא היה ספר תורה אחר ולכן לא בירך באחרונה וכן כשמפטירין בחובת היום אפילו נמצא במפטיר אזי אין מברכין ברכות ההפטרה אלא אומרים אותה בלא ברכות אבל בשבת פשוטה אם לאחר שקראו שבעה קרואים בברכות נמצא הפסול הן בקרואים שהוסיפו הן במפטיר נראה דיש לקרות ההפטרה בברכות י