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Haftara

March 27, 2024

The haftara or (in Ashkenazic pronunciation) haftorah (alt. haftarah, haphtara, Hebrew: הפטרה) "parting," "taking leave"[1] (plural form: haftarot or haftoros), is a series of selections from the books of Nevi'im ("Prophets") of the Hebrew Bible (Tanakh) that is publicly read in synagogue as part of Jewish religious practice. The haftara reading follows the Torah reading on each Sabbath and on Jewish festivals and fast days. Typically, the haftara is thematically linked to the parashah (weekly Torah portion) that precedes it.[2] The haftara is sung in a chant. (Chanting of Biblical texts is known as "ta'amim" in Hebrew, "trope" in Yiddish, or "cantillation" in English.) Related blessings precede and follow the haftara reading.

Sefer Haftara written in Yemen (ca. 19th century) A section from Micah 6
Diglot Hebrew-English Haftara sample, showing how Sephardic and Ashkenazi traditions differ in their section boundaries
Haftara scroll from Obernai, Alsace, 1867, in the collection of the Jewish Museum of Switzerland.  
Haftara scroll from Poland, holes believed to be from Nazi bayonets

The origin of haftara reading is lost to history, and several theories have been proposed to explain its role in Jewish practice, suggesting it arose in response to the persecution of the Jews under Antiochus IV Epiphanes which preceded the Maccabean Revolt, wherein Torah reading was prohibited,[3][4] or that it was "instituted against the Samaritans, who denied the canonicity of the Prophets (except for Joshua), and later against the Sadducees."[3] Another theory is that it was instituted after some act of persecution or other disaster in which the synagogue Torah scrolls were destroyed or ruined, as it was forbidden to read the Torah portion from any but a ritually fit parchment scroll, but there was no such requirement about a reading from Prophets, which was then "substituted as a temporary expedient and then remained."[5] The Talmud mentions that a haftara was read in the presence of Rabbi Eliezer ben Hurcanus, who lived c. 70 CE,[6] and that by the time of Rabbah bar Nahmani (the 3rd century) there was a "Scroll of Haftarot", which is not further described.[7] Several references in the Christian New Testament suggest this Jewish custom was in place during that era.[8]

History edit

No one knows for certain the origins of reading the haftara, but several theories have been put forth. The most common explanation, accepted by some traditional Jewish authorities is that in 168 BCE, when the Jews were under the rule of the Seleucid king Antiochus IV Epiphanes, they were forbidden to read the Torah and made do with a substitute. When they were again able to read the Torah, they kept reading the haftara as well. However, this theory was not articulated before the 14th century, when it was suggested by Rabbi David Abudirham,[9] and has several weaknesses.[10]

An alternative explanation, offered by Rabbis Reuven Margolies and Samson Raphael Hirsch (except where otherwise identified, this is the Hirsch cited throughout this article), is that the haftara reading was instituted to fight the influence of those sects in Judaism that viewed the Hebrew Bible as consisting only of the Torah.

However, all offered explanations for the origin of reading the haftara have unanswered difficulties.

Certainly the haftara was read — perhaps not obligatorily nor in all communities nor on every Sabbath — as far back as circa 70 CE: The Talmud mentions that a haftara was read in the presence of Rabbi Eliezer ben Hyrcanus, who lived at that time.[11] The Christian Bible indicates that readings from the Prophets - but not necessarily a fixed schedule - was a common part of the Sabbath service in Jerusalem synagogues even earlier than 70 CE.[12]

Who reads the haftara edit

Only one person reads the haftara portion.[13] This differs from the procedure in Torah reading, wherein the text is divided into anywhere from three to seven portions, which may be read by one person or divided amongst several.

The haftara is traditionally read by the maftir, or the last person to be called up to the Torah scroll.

Traditions varied or evolved with regard to which person could read the haftara. As an indication that, perhaps to make clear that the haftara reading was not the same status as the Torah reading, a minor (i.e., a boy not yet bar mitzvah age) was permitted to chant the haftara (at least on an ordinary Sabbath), and there were even communities where the haftara reading was reserved exclusively for minor boys. In recent centuries, Ashkenazi bar mitzvah boys, (now an adult) will read at least the maftir portion and the haftara.[14] In some other communities, the haftara could only be read by one who had participated in the Torah reading (in some practices, the maftir - the last man to have read from the Torah), or even the whole congregation would read the haftara to themselves from the available humashim - this evidently to avoid embarrassing a reader who might make a mistake.[15]

Rabbi Yosef Karo (16th century) reported that for many years there were no set haftarot: the maftir chose an appropriate passage from the Nevi'im.[16] Over time, certain choices became established in certain communities; in contemporary Jewish observance one may not choose his or her own haftara, explained Rabbi Moshe Feinstein, as that would run against accepted custom.[17] Rabbi Karo's explanation, however, helps to explain why communities have varying customs regarding what to read as haftara.

What form of the text is read edit

Unlike the Torah portion, the haftara is, nowadays, normally read from a printed book. This may be either a Tanakh (entire Hebrew Bible), a Chumash (or "Humash"; plural: Chumashim)) (volume containing the Torah with haftarot) or, in the case of the festivals, the prayer book; there are also books containing the haftarot alone in large print. Even when a scroll of haftara readings is used, that scroll - unlike the Torah scroll - is occasionally made of paper and may include such embellishments as the vowel points and trope.[18]

However, according to most halakhic decisors (posqim), it is preferable to read the haftara out of a parchment scroll, and according to a small minority of posqim (mainly the followers of the Vilna Gaon), such a parchment scroll is an absolute requirement. This may take various forms.

  • According to some older traditions, the haftarot were read out of a special scroll containing just the selections of the Prophetic Books which were used in actual haftarot; this was known as a Sifra De'aftarta (ספרא דאפטרתא), and can still be found in a few communities today, both Ashkenazic and Sephardic; in some communities the scroll is made of paper. These scrolls sometimes contain vowel points and te`amim (cantillation signs), and sometimes do not.[19]
  • However, the Vilna Gaon instituted that haftarot be read only from scrolls which contained the full text of a Prophetic Book (e.g., full text of Joshua, or full text of Judges, or full text of Isaiah), just as a Torah scroll contains the full text of the Pentateuch. These scrolls are written in accordance with the laws of writing Torah scrolls, and thus - in the opinion of the Vilna Gaon - do not contain vowel points or cantillation signs.[20] Such scrolls are used for the reading of the haftarot in many, perhaps most, Lithuanian-style yeshivot, and in a number of Ashkenazic synagogues, especially in Israel. Some say that if such a scroll is unavailable the entire congregation must read the haftara for themselves, silently or in a murmur, from books rather than the maftir reciting aloud from something other than a scroll.[21]

It would seem that the initial resistance to using a printed book has diminished as the technology of printing, and therefore the accuracy and characteristics of the printed books, has improved.[22] There were opinions that a haftara scroll should not be stored in the holy ark, but other opinions (such as Rabbi Ovadiah Yosef) were that it was permitted;[23] however the haftara scroll is not decorated in the manner of the Torah scrolls but may be given distinctive (and inferior, such as copper) decorations.[24]

Blessings edit

Blessings both precede and follow the haftara reading. One reason the reading of the haftara is a special honor is because of the voluminous blessings that accompany the reading.[25] These blessings are derived from the minor (and uncanonical) Talmudic tractate Massekhet Soferim - also called, simply, Soferim, which dates back to the 7th or 8th century CE.[26] But it is possible that these blessings, or at least some of them, date from before the destruction of the Second Temple in 70 CE.[27] At least some haftara blessings were in use by the second century.[28] The blessings are read by the person designated to read the haftara portion; the blessing before the haftara is read in the tune of the haftara. The Sephardic practice is to recite, immediately after the text of the haftara and before the concluding blessings, the verse of Isaiah 47:4 ("Our Redeemer! The Lord of Hosts is his name, the Holy Lord of Israel!"). The blessings following the haftara are standard on all occasions the haftara is read, except for the final blessing, which varies by date and is omitted on some days.

There are five blessings, one before, and the others after, the haftara reading. These blessings may go back as far as the haftara ritual itself.[29] It will be immediately noticed that the haftara has more, and longer, blessings than the reading of the Torah itself; it is plausible that the reading from the Prophets was given this distinction in order to emphasize the sacred nature of the Prophetic books in the face of Samaritan rejection.[30] If the haftara is read by the maftir, then he had already recited two blessings for the Torah reading and the five haftara blessings means he has recited a total of the significant number of seven blessings.[31] The first blessing is not recited until the Torah scroll has been rolled shut, so that the roller may listen without distraction.[32] And, similarly, the haftara text itself - whether a book or a scroll - remains open on the lectern until after the final haftara blessing is concluded.[33] The blessings have changed but only a little over the centuries, the current text apparently coming from the late 11th century Machzor Vitry, with slight differences from the texts perpetuated in the tractate Massekhet Soferim (possibly 7th or 8th century), and the writings of Maimonides, dating back to the 12th century.[34]

The first blessing, chanted before the haftara portion read, uses the same melody as the haftara chant itself, also in minor mode. For this reason, many prayerbooks print this first blessing with the cantillation marks used in the Bible itself for the books of the Prophets, possibly the only instance of a non-biblical text to be equipped with such marks.[35] This initial blessing is only two verses, but both begin with blessing God, yet are not interrupted by an intervening Amen.

The blessings are as follows: The first blessing precedes the reading:

Blessed are you, Lord   [YHVH], our God, King of the universe,
Who has chosen good prophets,
And was pleased with their words spoken in truth.

Blessed are you, Lord, who has chosen the Torah, and his servant Moses,
And his people Israel,
And the prophets of truth and righteousness.
[congregation: Amen.]

This is a somewhat free translation from the poetic Hebrew text which is the same in both Ashkenazic and Sephardic prayerbooks. The blessing is printed in one paragraph and read continuously by the cantillist with only an etnachta between sentences. The first blessing is straight from the minor tractate Massekhet Soferim, chapter 13, paragraph 7. The first verse praises God, "who has chosen good prophets" (presumably distinguished from false prophets not called by God), the second verse is one of the few places in the Sabbath liturgy that mentions Moses, also chosen by God as were the prophets.[36] "Pleased with their words" because, while Moses wrote the Torah of words dictated verbatim by God, the prophets were each speaking their own words, which won Divine approval after they were spoken.[37] In this context, 'Israel' means world Jewry wherever they may be.

Immediately after the last word of the haftara has been read, many Sefardic, Mizrahi, and Italic congregations traditionally recite two Bible verses, which are then repeated by the maftir:[38]

Our Redeemer - the Lord of Hosts is his name - the holy one of Israel.[39]
Blessed be the Lord forever. Amen and Amen.[40]

The blessings that follow the reading of the haftara are chanted in the pentatonic scale.[35]

The second blessing follows the end of the Prophetic reading:

Blessed are you, Lord, our God, King of the universe,
Rock of all the worlds, righteous through all eras,
The trustworthy God, who says and does, who speaks and fulfills,
For all his words are true and just.

Trustworthy are you, Lord, and trustworthy are your words,
And not a single one of your words is recalled as unfulfilled,
Because you are God, king, trustworthy.
Blessed are you Lord, the God who is trustworthy in all his words.
[congregation: Amen.]

Again, this is straight from Massekhet Soferim, paragraphs 8 and 10; Paragraph 9 set out a congregational response which seems not to have been adopted; after the first verse the congregation would rise and say "Faithful are you Lord our God, and trustworthy are your words. O faithful, living, and enduring, may you constantly rule over us forever and ever." This response apparently was in use in antiquity - the Jews of the eastern diaspora would recite this while seated, the Jews of Eretz Yisrael would stand. This practice appears to have ceased during the Middle Ages: it is not in Amram's prayerbook of the 9th century although a phrase of it ["Trustworthy are you Lord our God, living and enduring forever", right after "words are true and just"] is in the Mahzor Vitry , (ca. 1100), but in the 18th century Rabbi Jacob Emden criticized its omission. The second half of the blessing echoes Isaiah 45:23 and 55:11.

The third blessing follows immediately:

Be merciful to Zion, because it is the home of our life,
And save the downtrodden soon, in our own days.
Blessed are you Lord, who makes glad the children of Zion [or: makes Zion to rejoice in her children].
[congregation: Amen.]

Very similar to Massekhet Soferim, paragraph 11, which begins "Comfort [Nahem, instead of rahem ], Lord our God, Zion your city..."   and ends "who comforts the children of Zion." Zion means Mount Zion, the hill in Jerusalem on which the Temple stood, although it had been destroyed centuries before this blessing was composed. It is possible that Mount Zion is mentioned formerly to deliberately refute the Samaritans, who centered their devotion to Mount Gerizim instead of Mount Zion.[41] Instead of "save" (toshiya) the downtrodden, Massekhet Soferim has "avenge" (tenikum), which is used in the Yemenite version of the blessing. By the time of Amram Gaon (9th century) and Saadiah Gaon (10th century), as well as Mahzor Vitry (ca. 1100), 'be merciful' had replaced 'comfort' - but 'avenge' was still part of the text—and into the last century was still part of both Romaniot and Yemenite versions. It has been suggested that "save" replaced "avenge" in so many communities because of Christian and Moslem censorship or intimidation.[42]

The fourth blessing follows immediately:

Make us glad, Lord  our God,
with the Prophet Elijah, your servant,
and with the kingdom of the house of David, your anointed,
May he arrive soon and bring joy to our hearts.
Let no stranger sit upon his throne,
Nor let others continue to usurp his glory.
For you swore by your holy name that through all eternity his lamp will never go dark.
Blessed are you Lord, shield of David.
[congregation: Amen.]

This is virtually identical to the text in Massekhet Soferim, paragraph 12, until the last line. Before the second "Blessed are you", Soferim contains the line: "And in his days may Judah be made safe, and Israel to dwell securely, and he shall be called, 'the Lord is our vindicator'."[43] This line remained in Romaniot liturgy. Instead of "Shield of David", Soferim has "who brings to fruition the mighty salvation of his people Israel." But by the 3rd century, "shield of David" was the text in use,[44] predating Soferim. "He" and "his" refer to the Messiah, a descendant of King David. The lines "let no stranger sit on his throne" and "others continue to usurp his glory" might date back to the earliest Talmudic times, when the Hasmoneans and Herodians, rather than true descendants of the royal house of David, were rulers of the Holy Land.[45]

The fifth (final) blessing follows immediately:

For the Torah reading, and for the worship service, and for [the reading from] the Prophets,
And for this Sabbath day [or: for this (holiday)], which you have given us, Lord our God,
For holiness and for respite, for honor and for splendor,
For all of this, Lord our God,
We gratefully thank you, and bless you.
May your name be blessed by every living mouth,
Always and forever.
Blessed are you Lord, who sanctifies the Sabbath.
[congregation: Amen.]

This is from paragraph 13 of Soferim, which does not contain the phrase "by every living mouth", and which concludes with "who sanctifies Israel and the Day of [holiday name]." Amram Gaon and Maimonides concluded with "who rebuilds Jerusalem," but this appears to have been discarded by all factions. This final blessing is modified for the various festivals and holidays.[46] In all traditions that last phrase, "who sanctifies the Sabbath", is replaced by the appropriate substitute when the occasion is something other than an ordinary Sabbath, if a holiday falling on a Sabbath the phrasing is "And for this Sabbath day and for this day of this...." (if not on a Sabbath, then merely "and for this day of ..."); e.g. (for Passover) "Festival of Matzos", (on Shavuos) "Festival of Shavuos", (on Succos) "Festival of Succos, (on Shemini Atzeres or Simhas Torah) "Festival of the Assembly", (on Rosh Hashana) "Day of Remembrance", (on Yom Kippur) "Day of Atonement", - but it appears from Kol Bo (14th century) that Yom Kippur is the only fast day with a name and therefore this final blessing is not recited at all on other fast days, such as Gedaliah or Esther or Tisha B'Av, since they have no such names that can be inserted into the blessing[47] - and then the festival version of the blessing concludes:

 "... which you have given us, Lord our God, [(on Sabbaths) for holiness and respite,]
     for gladness and joy [on Yom Kippur this is replaced with: for pardon, forgiveness, and atonement],
     for honor and splendor.
For all this Lord our God we thank you and praise you.
May your name be blessed by every living mouth, always and forever.
Blessed are you Lord, who sanctifies [the Sabbath and] Israel and the Festivals."

And on Yom Kippur, replace the last line with :

Blessed are you Lord,
     the King who pardons and forgives our sins and the sins of his people, the family of Israel,
     and who removes our iniquities year after year,
King over all the earth, who sanctifies [the Sabbath,] Israel, and the Day of Atonement.

Customs edit

In ancient times the haftara, like the Torah, was translated into Aramaic as it was read, and this is still done by Yemenite Jews. The Talmud rules that, while the Torah must be translated verse by verse, it is permissible to translate other readings (such as the Haftara) in units of up to three verses at a time.[48]

Haftarot must have something in common with the day. On an ordinary Sabbath, this would mean that they have something in common with the Torah reading. However, the connection can be quite vague; the relevance for the parashah Bamidbar (addressing a census of Israel) is that the haftorah beginning that the people of Israel will be numerous like the sand of the sea.

The Talmud also says that the haftara should be at least 21 verses in length, to match the minimal Torah reading,[49] but if the "topic finished" (salik inyana) applies this requirement is not necessary. Thus, the haftara for Ki Teitzei for Ashkenazim and Sephardim is only 10 verses; and the haftara for Miketz is, for Ashkenazim and Sephardim only 15 verses, and for Italic Jews only 14 verses. The Tosefta mentions a haftara in antiquity (before the 2nd century CE) that was just one verse, namely Isaiah 52:3, and some others that were only four or five verses.[50]

Another rule is that the haftara reading should not end on a macabre or distressing verse, and therefore either the penultimate verse is repeated at the very end or else verses from elsewhere are used as a coda, such as with the haftara for Tzav (Ashkenazim and Sephardim skip ahead in the same prophet to avoid concluding with the description of the dire fate of the wicked, a total of 19 verses; Chabad and Yemenite also skip ahead to avoid concluding with a different disquieting verse, a total of 16 verses; Karaites and Romaniote go back and repeat the penultimate verse, promising the reappearance of Elijah, rather than end with the word "desolation" - and the same applies when everyone most communities read that haftarah on Shabbat Hagadol ). Among the consistent characteristics is that entire verses are read; never is only a part of a verse read.

In antiquity there was no prescribed list of haftara readings for the year, although the Talmudic literature (including the Midrash and Tosefta) does report some recommendations for specific holidays. It would appear that, in antiquity, the choice of portion from the Prophets was made ad hoc, without regard for the choice of previous years or of other congregations, either by the reader or by the congregation or its leaders; this is evidenced by recommendations in Talmudic literature that certain passages should not be chosen for haftara readings, which indicates that, to that time, that a regular list for the year's readings did not exist.[51] Further evidence of the lack of an ancient authoritative list of readings is the simple fact that, while the practice of reading a haftara every Sabbath and most holy days is ubiquitous, the different traditions and communities around the world have by now adopted differing lists, indicating that no solid tradition from antiquity dictated the haftara selections for a majority of the ordinary Sabbaths.[52]

Cantillation edit

The haftara is read with cantillation according to a unique melody (not with the same cantillation melody as the Torah). The tradition to read Nevi'im with its own special melody is attested to in late medieval sources, both Ashkenazic and Sephardic. A medieval Sephardic source notes that the melody for the haftarot is a slight variation of the tune used for reading the books of Nevi'im in general (presumably for study purposes), and Jews of Iraqi origin to this day preserve separate "Neviim" and "Haftara" melodies.

Note that although many selections from Nevi'im are read as haftarot over the course of the year, the books of Nevi'im are not read in their entirety (as opposed to the Torah). Since Nevi'im as a whole is not covered in the liturgy, the melodies for certain rare cantillation notes which appear in the books of Nevi'im but not in the haftarot have been forgotten. For more on this, see Nevi'im.

As a generality, although the Torah was chanted in a major key (ending in a minor key), the haftara is chanted in a minor key (as is the blessing before the reading of the haftara) and ends in a pentatonic mode (and the blessings following the haftara reading are also pentatonic).[53]

The Haftarot for the morning of Tisha b'Av, and for the Shabbat preceding it, are, in many synagogues, predominantly read to the cantillation melody used for the public reading of the Book of Lamentations, or Eicha. In the German tradition, the Haftara for the morning of Tisha b'Av, as well as the Torah reading then, are read without cantillation at all, but rather with a melancholic melody.

Leonard Bernstein employed the Haftara cantillation melody extensively as a theme in the second movement ("Profanation") of his Symphony No. 1 ("Jeremiah").

On Sabbath afternoon edit

Some Rishonim, including Rabbenu Tam, report that a custom in the era of the Talmud was to read a haftara at the mincha service each Sabbath afternoon — but that this haftara was from the Ketuvim rather than from the Nevi'im. Most halachic authorities maintain that that was not the custom in Talmudic times, and that such a custom should not be followed. In the era of the Geonim, some communities, including some in Persia, read a passage from Nevi'im (whether or not in the form of a haftara) Sabbath afternoons.[54] Although this practice is virtually defunct, most halachic authorities maintain that there is nothing wrong with it.

Rabbi Reuven Margolies claims that the now-widespread custom of individuals' reciting Psalm 111 after the Torah reading Sabbath afternoon derives from the custom reported by Rabbenu Tam. Louis Ginzberg makes the analogous claim for the custom of reciting Psalm 91 in Motza'ei Shabbat.

As a B'nai Mitzvah ritual edit

In many communities the haftara is read by a Bar Mitzvah or Bat Mitzvah at his or her respective ceremonies, along with some, all, or, sometimes none of the Torah portion. This is often referred to, mainly in Hebrew schools and bar preparatory programs, as a haftara portion.

The reading of the haftara by the Bar Mitzvah is a relatively new custom, since it is not derived from either Bible nor Talmud. According to the Talmud, the lesson from the Prophets may be read by a minor (i.e., a boy younger than 13), if he is sufficiently educated to do it. A tradition that might have dated back to medieval times was that a boy would read the haftara on the Sabbath prior to his Bar Mitzvah, and on the day of his Bar Mitzvah read the portion from the Torah but not the haftara; this custom changed, in the United States, in the late 19th century or early 20th century, when the Bar Mitzvah would read both the Torah and haftara on the Sabbath immediately following his 13th birthday. The custom of the Bar Mitzvah reading the haftara is so recent that the appropriate procedure for a haftara reading when two boys are Bar Mitzvah on the same day is still unresolved.[55]

List of Haftarot edit

The selections of haftarot readings for the various weeks and holy days of the year differs from tradition to tradition - Ashkenazic from Sefardic from Yemenite from Mizrachi, etc. And even within a tradition there is no one authoritative list, but a multitude of different lists from different communities and congregations, usually differing from each other by only one or two haftarot. A study of the antiquity of each of these lists, and how they differ from each other, is beyond the scope of this (or any other brief) article but may be most informative on the history (including the contacts and separations) of the various communities.[56]

The selection from Nevi'im [the Prophets] read as the haftara is not always the same in all Jewish communities. When customs differ, this list indicates them as follows: A=Ashkenazic custom (AF=Frankfurt am Main; AH=Chabad; AP= Poland; APZ = Posen;[57]); I=Italian custom;[58] S=Sephardic and Mizrahi custom (SM=Maghreb [North Africa]; SZ= Mizrahi [Middle and Far East]); Y=Yemenite custom; R=Romaniote (Byzantine, eastern Roman empire, extinct)[59] custom; and K=Karaite custom. In some instances Isr.Wikip = the Israeli version of Wikipedia (in Hebrew) of this article had different readings in its list. In several instances, authorities did not agree on the readings of various communities.[60]

Because, in the Diaspora, certain holy days and festivals are observed for an additional day, which day is not so observed in Eretz Yisrael, sometimes different haftarot are read simultaneously inside and outside Eretz Yisrael.

Genesis edit

Bereshit (1:1–6:8) edit

    • A: Isaiah 42:5–43:10
    • S, AF, AH, AP, APZ: Isaiah 42:5–21
    • Portuguese (acc to Dotan, Lyons): Isaiah 42:5–21, and 61:10, and 62:5
    • I: Isaiah 42:1–21
    • Y: Isaiah 42:1–16
    • R: Isaiah 65:16–66:11
    • K: Isaiah 65:17–66:13

Noach (6:9–11:32) edit

    • A, Y, I, SM: Isaiah 54:1-55:5
    • some Y communities: Isaiah 54:1–55:3
    • S, AF, AH: Isaiah 54:1–10
    • K, R: Isaiah 54:9–55:12

Lech-Lecha (12:1–17:27) edit

    • A, S: Isaiah 40:27–41:16
    • Y, I: Isaiah 40:25-41:17
    • R: Joshua 24:3–23
    • K: Joshua 24:3–18

Vayeira (18:1–22:24) edit

    • A, Y, AH, I, Algiers: Second Kings 4:1-37
    • S, AF, AP, APZ: Second Kings 4:1–23
    • R: Isaiah 33:17–34:13
    • K: Isaiah 33:17–35:12 and verse 35:10

Chayei Sarah (23:1–25:18) edit

    • A, S, Y, Dardaim communities: First Kings 1:1–31 (some Y add at end First Kings 1:46)
    • I: First Kings 1:1-34
    • K, R: Isaiah 51:2–22

Toledot (25:19–28:9) edit

    • A, S, I: Malachi 1:1-2:7
    • Y: Malachi 1:1–3:4
    • K, R: Isaiah 65:23–66:18

Vayetze (28:10–32:3) edit

(S.R. Hirsch notes that there are conflicting traditions about Vayetze; what follows is as given in Hirsch, Hertz, Jerusalem Crown, & the Koren Bibles)[61]
    • A: Hosea 12:13–14:10 (and some, including the Perushim, add at end Joel 2:26-27)
    • some A (acc Dotan): Hosea 12:13-14:10 and Micah 7:18-20; some other A (acc to Dotan) Hosea 12:13-14:7
    • S (also A, acc Cassuto, Harkavy, IDF): Hosea 11:7-12:12
    • K, Amsterdam, Algiers, some SM (and S, acc to ArtScroll): Hosea 11:7-13:5
    • Y, I, Baghdad, Djerba (Tunisia), (and AH, acc to Cassuto): Hosea 11:7-12:14
    • AH (acc to Hirsch): Hosea 11:7-12:12;
    • R: Hosea 12:13–14:3

Vayishlach (32:4–36:43) edit

(See Vayetze above.[61])
    • A (acc to many authorities, including Hertz)[62] (a few A, acc to Dotan; "some" A, acc to Hirsch): Hosea 11:7–12:12
    • S, Y, I, R, K, AH (and many A, acc to Dotan, Lyons) (both A & S, acc to Hirsch, SJC, & Benisch): Obadiah 1:1-21 (entire book).
    • A (acc to Cassuto): Hosea 12:13-14:9; (acc to Harkavy) Hosea 12:13-14:10

Vayeshev (37:1–40:23) edit

    • A, S, Y, I: Amos 2:6–3:8
    • R: Isaiah 32:18–33:18
    • K: Isaiah 32:18–33:22
(° However, if Vayeshev occurs during Hanukkah, which occurs when the preceding Rosh Hashanah coincided with the Sabbath, the haftara is Zechariah 2:14–4:7.)

Miketz (41:1–44:17) edit

    • A, S: First Kings 3:15-4:1 °
(°   This haftara may be the most rarely read; it is only read when the preceding Rosh Hashanah coincided with the Sabbath and Cheshvan and Kislev both had 29 days - e.g. the winters of 1996, 2000, 2020, 2023, 2040, 2047, 2067, 2070, 2074, 2094, 2098, etc. - because this Sabbath is usually the first, sometimes the second, Sabbath in Hanukkah, in which case a specific holiday haftara is substituted.)
  • I: First Kings 3:15-28
  • R: Isaiah 29:7-30:4
  • K: Isaiah 29:7-24

Vayigash (44:18–47:27) edit

    • A, S, I: Ezekiel 37:15-28
    • R: Joshua 14:6-15:6
    • K: Joshua 14:6-14:15

Vayechi (47:28–50:26) edit

    • A, S, I: First Kings 2:1-12
    • K, R: Second Kings 13:14–14:7

Exodus edit

  • Shemot (1:1–6:8)[63]
    • A, (acc to Dotan, Harkavy) some S: Isaiah 27:6–28:13 & 29:22–23
    • K, R: Isaiah 27:6–28:13
    • S, I: Jeremiah 1:1-2:3
    • Y (also Algiers, Baghdad, Fez [in Morocco], Persia): Ezekiel 16:1–14 (acc to Dotan, 16:1–13)
  • Va'eira (6:2–9:35)
    • A, S, and I (acc to Hebrew Wikipedia): Ezekiel 28:25–29:21
    • APZ: Ezekiel 29:1–29:21
    • Y, (acc to Cassuto) I: Ezekiel 28:24-29:21
    • K, R: Isaiah 42:8–43:5
  • Bo (10:1–13:16)
    • A, S: Jeremiah 46:13–28
    • SM, Algiers, Fez, (acc to Hebrew Wikipedia) Y: Isaiah 19:1–19:25
    • I, Baghdad, (acc Cassuto) Y: Isaiah 18:7–19:25
    • R: Isaiah 34:11–36:4
    • K: Isaiah 34:11–35:10
  • Beshalach (13:17–17:16) (also called Shabbat Shirah)
    • A, AH: Judges 4:4-5:31 (longest Haftara of the weekly readings)
    • Y, Libya, Fez, Istanbul: Judges 4:23–5:31
    • I, (some A, acc to Hebrew Wikipedia): Judges 4:4–5:3
    • some A (acc to Benisch notes in English, Harkavy) Judges 4:4-24
    • S: Judges 5:1–5:31; (acc to Harkavy) Judges 5:1–5:28
    • K, R: Joshua 24:7–24:26
  • Yitro (18:1–20:26)
    • A, I, Baghdad, Algiers: Isaiah 6:1-7:6 & 9:5-6
    • S, AH, APZ, some I: Isaiah 6:1-13
    • Y: Isaiah 6:1-6:13 & 9:5-6
    • R: Isaiah 33:13–34:10
    • K: Isaiah 33:13–34:8
  • Mishpatim (21:1–24:18)
(In most years, the Sabbath of Mishpatim is also the Sabbath of Parashat Shekalim, Rosh Chodesh Adar I, or Erev Rosh Chodesh Adar I. It is only read in non-leap years when the preceding Rosh Hashanah was a Thursday and the following Passover is a Sunday, in leap years when the preceding Rosh Hashanah was a Thursday and the following Passover is a Tuesday or in leap years when the following Passover is a Sunday or coincides with the Sabbath.)
  • A, S, some I: Jeremiah 34:8-22 & 33:25-26
  • Y: Jeremiah 34:8–35:19
  • I: Jeremiah 34:8–35:11
  • R: Isaiah 56:1–57:10
  • K: Isaiah 56:1–57:2&
(In most years, the haftara of Terumah is read. It is only substituted in non-leap years when the preceding Rosh Hashanah was a Thursday and the following Passover is a Sunday or in leap years when the preceding Rosh Hashanah was a Thursday and the following Passover is a Tuesday.)
    • A, S, I, Y: First Kings 5:26-6:13
    • R: Isaiah 60:17–62:3
    • K: Isaiah 60:17–61:9
  • Tetzaveh (27:20–30:10)
    • A, S, I, Y: Ezekiel 43:10-27
    • K, R: Jeremiah 11:16–12:15
  • Ki Tissa (30:11-34:35)
    • A: First Kings 18:1-39
    • S, AH, AF, AP, APZ, (& I, acc to Harkavy, Cassuto, and Hebrew Wikipedia): First Kings 18:20-39
    • I: First Kings 18:1-38
    • Y: First Kings 18:1-46
    • R: Isaiah 43:7–44:2
    • K: Isaiah 43:7–44:5
  • Vayakhel (35:1-38:20)
(This haftara is very seldom read. It is only read in leap years when the preceding Rosh Hashanah was a Thursday and the following Passover is a Tuesday or in leap years when the following Passover is a Sunday — e.g., in 2005, 2008, 2011, 2014, 2033, 2035, 2038, 2052, 2062 — because this Sabbath is often combined with that of Pekudei and very often is also the Sabbath of Shekalim or of Parah or of HaChodesh, in which case another haftara is substituted.)
  • A: First Kings 7:40–50 (AF ends at 8:1) (this is the S haftara for Pekudei, next week)[64]
  • S, AH, I: First Kings 7:13-26 (in Sephardic practice, this haftara is very rarely read)
  • Y: First Kings 7:13–22
  • R: First Kings 8:1–8:10
  • K: First Kings 8:1–8:19
(In most years this haftara is not read because it falls on the Sabbath of Parashat HaHodesh, or, less often, Parashat Shekalim.[65] It is only read in leap years when the preceding Rosh Hashanah coincided with the Sabbath and the following Passover is a Tuesday or in leap years when the following Passover is a Thursday or coincides with the Sabbath.)
  • A, AH: First Kings 7:51–8:21
  • APZ: First Kings 8:1–8:21
  • S, Y, Baghdad, I: First Kings 7:40–50 (acc to Cassuto, I end with verse 51)
  • AF: First Kings 7:40–8:1
  • Perushim: First Kings 7:40–8:21
  • I: First Kings 7:40-51
  • R: First Kings 7:27–47
  • K: Jeremiah 30:18–31:13

Leviticus edit

  • Vayikra (1:1–5:26)
    • A, S, K: Isaiah 43:21–44:23
    • Y, I, some SM: Isaiah 43:21–44:6
    • R: Isaiah 43:21–44:13
  • Tzav (6:1–8:36)
(In non-leap years this Haftara is not read because it coincides with Shabbat HaGadol, or, during leap years, it is more often either the Sabbath of Parashat Zachor; the Sabbath of Parashat Parah; or, in Jerusalem, Shushan Purim. It is only read in leap years when the following Passover coincides with the Sabbath or, outside Jerusalem, when Passover is a Sunday.)[65]
    • A, S: Jeremiah 7:21–8:3; 9:22–23
    • Y, AH: Jeremiah 7:21–28; 9:22–23
    • I, Fez: Jeremiah 7:21–28; (acc to Hebrew Wikipedia) I. adds at end Jeremiah 10:6-7
    • K, R: Malachi 3:4–3:24, & repeat 3:23
  • Shemini (9:1–11:47)
    • A: Second Samuel 6:1–7:17
    • S, AH, APZ: Second Samuel 6:1-19 (and some add 7:16–17)
    • Y, I: Second Samuel 6:1–7:3
    • R: Ezekiel 43:27–44:21
    • K: Ezekiel 43:27–44:16
  • Tazria (12:1–13:59)
    • A, S, I, Y: Second Kings 4:42–5:19
    • K, R: Isaiah 66:7–66:24, & repeat 66:23
  • Tazria–Metzora
    • Second Kings 7:3–20
  • Metzora (14:1–15:33)
    • A, S, AH, R: Second Kings 7:3–20
    • Y, I: Second Kings 7:1–20 & 13:23
    • K: Second Kings 7:3-18
  • Acharei Mot (16:1-18:30)
(Both Hirsch and the ArtScroll humashim note that there is some confusion over the correct Haftara. In non-leap years, this parashah is combined with next, Kedoshim, so the two are seldom distinguished from each other:[66])
  • A (acc to Hirsch, Dotan, & ArtScroll), AH: Amos 9:7-15
  • A, S (acc to Hertz, Hirsch),[67] Berlin, (and, acc to Hirsch, A in Israel): Ezekiel 22:1-19 °
  • S, K, AF (and A, acc to Cassuto, Koren, IDF, Jerusalem Crown, Benisch, & Hebrew Wikipedia): Ezekiel 22:1-16 °
  • R: Ezekiel 22:1-20
(° This reading contains the verse, disparaging the city of Jerusalem, which Rabbi Eliezer ben Hyrcanus disfavored in Megilla 25b. It was therefore the practice of the Vilna Gaon, of Rabbi Joseph Soloveichik, and others, to read the haftara for the next parashah from Amos, even if this meant repeating the same Amos reading two weeks in a row.)
  • Acharei Mot - Kedoshim
    • A, AH: Amos 9:7-15 (this is contrary to the usual rule that when weekly portions must be combined, the second week's haftara is read)
    • S, I: Ezekiel 20:2-20
  • Kedoshim (19:1-20:27) (again, some confusion)
    • A (acc to ArtScroll): Ezekiel 22:1-16
    • A (acc to Hirsch): Ezekiel 22:1-19
    • A (acc to Cassuto, Hertz, IDF, Jerusalem Crown, Benische, Dotan, Koren, & Hebrew Wikipedia):[67] Amos 9:7-15
    • APZ:[68] Ezekiel 22:2-16
    • S, AH, Y, I (acc to Hirsch, and Benisch): Ezekiel 20:1-20
    • S (acc to Cassuto, ArtScroll, Hertz, IDF, Jerusalem Crown, Koren, & Hebrew Wikipedia; and some S acc to Hirsch), some I: Ezekiel 20:2-20
    • Y (acc to Hebrew Wikipedia): Ezekiel 20:1-15
    • R: Isaiah 3:4-5:17
    • K: Isaiah 4:3-5:16
  • Emor (21:1-24:23)
    • A, S, Y, I: Ezekiel 44:15-31
    • K, R: Ezekiel 44:25-45:11
  • Behar (25:1-26:2)[69] (In non-leap years [except in Eretz Yisrael when the following Shavuot is a Sunday], this parashah is combined with Bechukotai.)
    • A, S: Jeremiah 32:6-27
    • APZ: Jeremiah 32:6-32
    • AH: Jeremiah 32:6-22
    • Y, I: Jeremiah 16:19-17:14
    • K, R: Isaiah 24:2–23
  • Behar - Bechukotai (In non-leap years [except in Eretz Yisrael when the following Shavuot is a Sunday], the Torah portions for both parshiot are read with the haftara for Bechukotai.)
    • A, S: Jeremiah 16:19–17:14 [70]
  • Bechukotai (26:3-27:34)[69] (In non-leap years [except in Eretz Yisrael when the following Shavuot is a Sunday], this parashah is combined with Behar.)
    • A, S, AH: Jeremiah 16:19–17:14
    • APZ: Ezekiel 34:1–15[71]
    • Y: Ezekiel 34:1–27
    • I: Ezekiel 34:1–15
    • AP: Ezekiel 34:1–31[citation needed]
    • K, R, Iraq: Isaiah 1:19–2:11

Numbers edit

  • Bemidbar (1:1–4:20)
    • Hosea 2:1–22
  • Naso (4:21–7:89)
    • A, S, I: Judges 13:2–25
    • R: Hosea 4:14–6:2
    • Y, K: Judges 13:2–24
  • Behaalotecha (8:1–12:16)
(This haftara, in all traditions, includes Zechariah 3:2, which contains the very rarely used cantillation accent of mercha kefula, under zeh - "this [burning stick]".)[72]
  • A, S, I, R, K: Zechariah 2:14–4:7
  • Y: Zechariah 2:14–4:9
  • Libya: Zechariah 2:14–4:10
  • Shlach (13:1–15:41)
    • A, S, I, Y: Joshua 2:1–24
    • R: Joshua 2:1–21
    • K: Joshua 2:1–15
  • Korach (16:1–18:32)
    • A, S, Y: First Samuel 11:14–12:22
    • R: Hosea 10:2–11:8
    • K: Hosea 10:2–11:9
  • Chukat (19:1-22:1)
    • A, S, I: Judges 11:1–33
    • APZ: Judges 11:1–11
    • Y: Judges 11:1–40
    • R: Judges 11:1–21
    • K: Judges 11:1–17
  • Chukat - Balak (This only occurs in the Diaspora when the following 17 Tammuz is a Thursday.)
    • Micah 5:6–6:8
    • I: Micah 5:4–6:8
  • Balak (22:2–25:9)
    • A, S, Y, R, K: Micah 5:6-6:8
    • I: Micah 5:4-6:8
  • Pinchas (25:10-30:1), if on 14 Tammuz; 16 Tammuz; or, in Eretz Yisrael, 17 Tammuz
(In most years Pinchas falls after 17 Tammuz, and the haftara for Matot [see below] is read instead. The haftara for Pinchas is only read in leap years in which 17 Tammuz is a Tuesday [when the previous 17 Tammuz was also a Tuesday] or Sunday, as it is in the summers of 2005, 2008, 2011, 2014, 2035, 2052, 2062, 2065, 2079, 2092; and, due to peculiarities in observing holidays in the Diaspora, it is also read in leap years in Eretz Yisrael when 17 Tammuz coincides with the Sabbath. See the note for the next Sabbath.)
  • A, S, I: First Kings 18:46-19:21
  • R: First Kings 18:46-19:16
  • K, some R, Syracuse (Sicily): Malachi 2:5-3:3 (Syracuse ends at 3:4, R ends 3:8)
  • Pinchas (25:10-30:1), if on 17 Tammuz (Diaspora only), 19 Tammuz, 21 Tammuz, 23 Tammuz or 24 Tammuz
  • A, S, Y, R, K: Jeremiah 1:1-2:3
  • I: Joshua 13:15-33
(This Sabbath, or the preceding one, begins the three Sabbaths before Tisha B'Av, the Three Sabbaths of Calamity, whose haftarot, at least for A and S, are two prophecies of Jeremiah, and one from Isaiah. In most years, Matot is combined with Masei and only the haftara for Masei is read; only in leap years when the preceding Tisha B'Av was a Tuesday [or in Eretz Yisrael when 9 Av coincides with the Sabbath] are Matot and Masei read on separate Sabbaths.)[73]
  • A, S, Y, R, K: Jeremiah 1:1-2:3
  • I: Joshua 13:15-33
(In most years Matot and Masei are combined in one Sabbath [exceptions are detailed above in the sections for Pinchas and Matot], and as customary only the second haftara - the one for Masei - is read.)
  • A: Jeremiah 2:4-28, and 3:4
  • S, AH: Jeremiah 2:4-28, and 4:1-2
  • I: Joshua 19:51-21:3
  • R: Isaiah 1:1-27
  • Y, some R: Jeremiah 1:1-19
  • Algiers, some Y: Jeremiah 2:4-4:2
  • Masei (33:1-36:13)
    • A: Jeremiah 2:4-28, and 3:4
    • S, AH, R, Y: Jeremiah 2:4-28, and 4:1-2
    • (acc to Hebrew Wikipedia) Y: Joshua 1:1-20
    • I: Joshua 19:51–21:3.
    • K: Joshua 20:1–9.

Deuteronomy edit

  • Devarim (1:1-3:22) (This is always Shabbat Hazon, the Sabbath preceding Tisha B'Av)
    • A, S, I, R, K: Isaiah 1:1-27 (in some congregations this is chanted, until verse 25, in the melody of Lamentations)
    • Y: Isaiah 1:21-31
    • Libya: Isaiah 22:1-13
    • Djerba: Isaiah 22:1-14 (some Djerba add at end 1:27)
  • Va'etchanan (3:23–7:11)
(This is always Shabbat Nahamu, the first Sabbath after Tisha B'Av, and the first of the Seven Haftarot of Consolation)
  • A, S, R, some I: Isaiah 40:1-26
  • Y: Isaiah 40:1–27 & 41:17
  • I: Isaiah 40:1–15
  • K: Isaiah 40:1–22
  • Eikev (7:12–11:25)
    • A, S, I, Y: Isaiah 49:14–51:3
    • R: Isaiah 49:1–51:3
    • Libya: Isaiah 49:1–50:10
    • K: Isaiah 49:14–50:5
  • Re'eh (11:26–16:17)
(According to the Shulchan Aruch, if Rosh Hodesh Elul - which has its own haftara, namely Isaiah 66 - coincides with Shabbat Re'eh, the haftara of Re'eh, not for Rosh Hodesh Elul, is read because the Seven Sabbaths of Consolation must not be interrupted. However, the Rama disagrees, and most Ashkenazic communities read the haftorah for Shabbat Rosh Chodesh, since it too has words of consolation. Some communities, such as Frankfurt am Main read the Haftorah for Machar Chodesh when Rosh Chodesh elul falls on Sunday.)
  • A, S, I, Y: Isaiah 54:11–55:5
  • K: Isaiah 54:11–56:1
  • a few Algerian (acc to Dotan) Isaiah 54:1–10
  • Shoftim (16:18–21:9)
    • A, S, R, Y: Isaiah 51:12–52:12
    • I: First Samuel 8:1–22
    • K: Isaiah 51:12–52:8
  • Ki Teitzei (21:10–25:19)
(In those communities where they read the Haftorah for Shabbat Rosh Chodesh or Machar Chodesh two weeks ago, the custom is to "make up" the haftorah this week, since the haftarot follow each other. As such, in such communities in such years, they would read Isaiah 54:1–55:5)
    • A, S, R, Y: Isaiah 54:1–10
    • I: First Samuel 17:1–37
    • K: Isaiah 54:1–17
    • a few Algerian (acc to Dotan): Isaiah 54:11–55:5
  • Ki Tavo (26:1–29:8)
    • A, S, R, Y: Isaiah 60:1-22
    • I: Joshua 8:30–9:27
    • K: Isaiah 60:1–16
  • Nitzavim (29:9–30:20)
(The last of the Seven Haftarot of Consolation. If Nitzavim and Vayelech are read together, the haftara of Nitzavim is read.)
  • A, S, R: Isaiah 61:10–63:9
  • Y: Isaiah 61:9–63:9
  • I: Joshua 24:1–18
  • Algiers (acc to Dotan): Hosea 14:2–10, and Joel 2:15–27, and Micah 7:18–20
  • K: Isaiah 61:10–63:1
(It appears that Vayelech has no haftara portion of its own, because Vayelech either takes the haftara of Shabbat Shuvah or the haftara of Netzavim. If Shabbat Shuvah coincides with Haazinu, which usually happens, the parashah of Vayelech is shifted to the week of Netzavim; otherwise Vayelech falls between Rosh Hashana and Yom Kippur and so the haftara for Shabbat Shuva is read. Several editions - e.g., Hirsch, Hertz, ArtScroll - have assigned the Shabbat Shuva reading as the customary haftara for Vayelech, some others - such as the IDF and JPS1985 - have no haftara listed specifically for Vayelech.)
  • A, S (acc to ArtScroll, JPS1917), I, Y, Algiers, Amsterdam, Frankfurt, Syracuse: Isaiah 55:6-56:8 (This reading from Isaiah is also used as the afternoon (Minchah ) haftara for minor fast days, such as Gedaliah or Esther.)
(If the Sabbath of Haazinu coincides with Shabbat Shuvah, the Haftara for Vayelech is read.)
    • A, S, R: Second Samuel 22:1-51
    • APZ: Hosea 14:2–10 ; Joel 2:15–27[74]
    • I, Y: Ezekiel 17:22-18:32
    • Algiers: Isaiah 61:10–63:9
    • K: Hosea 14:2–10
  • V'Zot HaBerachah (33:1–34:12) - (This haftara is read on Simchat Torah, as that is when V'Zot HaBerachah is read, as opposed to on an ordinary shabbat.)
  • A (including Hertz), AH, I: Joshua 1:1–18[73]
  • S, (acc to Hebrew Wikipedia) K: Joshua 1:1–9
  • Y: Joshua 1:1–9 & 6:27
  • K: Joshua 1:1–10
  • Portuguese (acc to Dotan): Joshua 1:1–9, and Isaiah 61:1, and Isaiah 62:5.
  • R: First Kings 9:22–34[75]

Special Sabbaths, festivals, and fast days edit

In general, on the dates below, the haftarot below are read, even if that entails overriding the haftara for a Sabbath Torah portion. However, in certain communities, the first two haftarot below (that for Rosh Hodesh and that for the day preceding Rosh Hodesh) are replaced by the regular weekly haftara when the weekly reading is Masei(occurring in mid-summer) or later. Some of these occasions also have specific Torah readings, which (for A and S) are noted parenthetically.

  • Sabbath coinciding with Rosh Hodesh, except Rosh Hodesh of the months of Adar, Nisan, Tevet, or (in some communities) Av or Elul; and except Rosh Hashanah
(Torah reading: Numbers 28:9-15, acc to JPS, Hirsch, Soncino Chumash; Numbers 28:1-15, acc to Hertz, ArtScroll)
  • A, S, K: Isaiah 66:1–24 & repeat 66:23
  • Y, AH: Isaiah 66:1–24 & repeat 66:23
  • a few Djerba: Isaiah 66:5-24 & repeat 66:23
  • Sabbath coinciding with the day preceding Rosh Chodesh, (known as Machar Hodesh ), except Rosh Hodesh of the months of Nisan, Tevet, Adar, or (in most communities) Elul and except Rosh Hashanah
    • First Samuel 20:18-42 (which begins, "Tomorrow is the new moon...")
      • Fez (acc to Dotan): additionally read the regular Haftara.

[The holidays and special Sabbaths are listed in their usual sequence during the year, starting with Rosh Hashanah ]

  • First day of Rosh Hashanah (Torah reading: Genesis chap. 21 and Numbers 29:1-6)
    • A, S: First Samuel 1:1–2:20
    • I, Y, AH (and A and S acc to Benisch): First Samuel 1:1–2:10
    • R: First Samuel 2:1-2:21
    • K: Joel 2:15-2:27
  • Second day of Rosh Hashanah (Torah reading: Genesis chap. 22 and Numbers 29:1-6)
    • A, AH, S, Y: Jeremiah 31:1–19 (Benisch begins at 31:2, because Benisch is referring to the non-Hebrew numeration of the book of Jeremiah)
    • I: Jeremiah 31:1–20
    • R: Jeremiah 31:19-31;29   (some R continue to verse 31:35)
    • Baghdad: Jeremiah 30:25-31:19
  • Fast of Gedaliah, afternoon haftara (there is no morning haftara)
    • A, Y, AH, some S, some SM: Isaiah 55:6–56:8   (same as used on minchah of 9th of Av)
    • I: Hosea 14:2–10
    • (acc to Dotan, most Sephardic congregations have no haftara for Fast of Gedalia)
  • Sabbath before Yom Kippur (Shabbat Shuvah) (usually the same week as Parashat Haazinu)
    • Hosea 14:2-10. Also, some communities add either Joel 2:15 (or 2:11)–27 or Micah 7:18–20. Hirsch says, because the Hosea reading ends on a sad note, A added the passage from Joel, S added the one from Micah. However, many communities nowadays add both these passages.
    • R, (Y, acc to Jerusalem Crown): Hosea 14:2-10
    • (acc to Hirsch as "prevalent custom") A, S: Hosea 14:2-10, Micah 7:18-20, Joel 2:11-27 (Dotan notes that this is done in "some communities" although contrary to the halachic practice) (ArtScroll has Joel as second, Micah as last; Dotan notes this is used in "a few communities", Hirsch says this is the practice in Eretz Yisrael.)
    • (acc to Hertz) A, S: Hosea 14:2-10, Micah 7:18-20, Joel 2:15-27[76]
    • A (acc to Dotan, Koren, Hirsch, Jerusalem Crown, Lindo, & Isr.Wikip.): Hosea 14:2–10, and Joel 2:15–27 (Benisch lists this as the A haftara for Haazinu)
    • S (acc to Dotan, Koren, Hirsch, Benisch, Lindo, & Jerusalem Crown), & AH: Hosea 14:2–10, and Micah 7:18–20
    • The choice of the reading from Hosea is almost universal because its opening words are Shuvah Yisrael - "Return, O Israel, to the Lord your God". "Some few congregations" (according to ArtScroll) read Isaiah 55:6–56:8 (the haftara associated with Vayelech and with the minchah of fast days) instead; this is also mentioned as one option in the Posen book. (Some lists or books have no specific entry for Shabbat Shuva, leading to the supposition that the haftara usually associated with the week's parashah - usually Vayelech - is to be read; and some apply a more complex exchange of haftarot if there is - as often occurs - a Sabbath in the four days between Yom Kippur and the beginning of Sukkot;in which case that Sabbath is Parashat Haazinu.)[77]
  • Yom Kippur, morning haftara (Torah reading: Leviticus chap. 16 and Numbers 29:7-11)
    • A, S, AH: Isaiah 57:14–58:14 (R begin at 57:15)
    • Y, I: Isaiah 57:14-58:14 & 59:20-21
  • Yom Kippur, afternoon haftara (Torah reading: Leviticus chap. 18)
  • First day of Sukkot (Torah reading: Leviticus 22:26-23:44 and Numbers 29:12-16)
    • A, S, AH, K: Zechariah 14:1–21 (R end with verse 19)
    • Y, Aleppo: Zechariah 13:9–14:21
  • Second day of Sukkot (in the Diaspora) (Torah reading: Leviticus 22:26-23:44 and Numbers 29:12-16)
    • A, S, AH, R: First Kings 8:2–21   (R ends with 8:20)
    • Y, I: First Kings 7:51–8:16
  • Sabbath of the intermediate days of Sukkot (Shabbat Hol Hamoed Sukkot) (Torah reading: Exodus 33:12-34:26 and the appropriate reading from Numbers 29[78])
    • A, S, R: Ezekiel 38:18–39:16
    • Y, some I, Persia, and Aleppo: Ezekiel 38:1–38:23
    • some I, APZ,[citation needed] R: Ezekiel 38:18–39:16   (some I, and Posen ends at 39:10)
  • Shemini Atzeret (in the Diaspora) (Torah reading: Deuteronomy 14:22-16:17 and Numbers 29:35-30:1)
    • First Kings 8:54–66   (I, some A end at verse 9:1;   R end at 9:5)
    • K: Jonah (entire)
  • Simhat Torah (Torah reading: Deuteronomy 33:1-34:12 ° and Genesis 1:1-2:3 and Numbers 29:35-30:1) (° the reading from Deuteronomy is divided into two parts, the first ending with 33:26)
    • A, AH, I: Joshua 1:1–18
    • S, Y: Joshua 1:1–9 (Y add verse 6:27) (some S follow this with the haftara used for a bridegroom [Isaiah 61:10-62:8].)[79]
    • R: First Kings 8:22–34 (this is the reading originally assigned by the Talmud for this day.)[80][75]
  • First (or only) Sabbath of Hanukkah
(This haftara is recommended in the Talmud (Megillah 31a), in all traditions, includes Zechariah 3:2, which contains the very rarely used cantillation accent of mercha kefula, under zeh - "this [burning stick]".[81] It appears there was an ancient custom to read, or to read additionally, First Kings 7:51-8:21, describing the dedication of the first Temple.[82])
  • A, S, AH: Zechariah 2:14–4:7
  • Y: Zechariah 2:14–4:9
  • Second Sabbath of Hanukkah
    • A, S, Y, I: First Kings 7:40–50 (this is also the A haftara for Vayakhel, which is also very seldom read (it's only read in leap years when the preceding Rosh Hashanah was a Thursday) because it often coincides with Pekudei or with a special Sabbath, and in fact the two readings of this haftara will never occur in the same year.)
    • R: First Kings 7:27–47
  • Sabbath immediately preceding the second day of Adar (or of Second Adar) (Shabbat Shekalim): ° (Torah reading: Exodus 30:11-16)
    • A, Y: Second Kings 12:1–17    (this is the selection recommended in the Talmud, Megillah 29b)
    • S, AH: Second Kings 11:17–12:17
    • R, K: Ezekiel 45:12-46:5 (° The first of four Sabbaths preceding Passover. It occurs on the Sabbath that either coincides with the New Moon, or precedes the New Moon that occurs during the following week, of the month of Second Adar — or of Adar in an ordinary year. These four Sabbaths may be the oldest assigned haftarot, from Tosefta, Megillah ch.4.)
  • Sabbath immediately preceding Purim (Shabbat Zachor) (Torah reading: Deuteronomy 25:17-19)
    • A, AH: First Samuel 15:2–34
    • APZ: First Samuel 15:2–33
    • S: First Samuel 15:1–34
    • Y: First Samuel 14:52–15:33
  • Purim - no haftara is read.
  • Sabbath Shushan Purim (in cities that celebrate only ordinary Purim):
    • No special haftara:   the usual haftara for that week's parashah is read.
  • Sabbath Shushan Purim (in cities that celebrate it): (same haftara as for Parashat Zachor)
    • A, AH: First Samuel 15:2–34
    • S: First Samuel 15:1–34
    • Y: First Samuel 14:52–15:33
  • Sabbath immediately following Shushan Purim (Shabbat Parah): (Torah reading: Numbers 19:1-22)
    • A: Ezekiel 36:16–38
    • S, AH, Y: Ezekiel 36:16–36
  • Sabbath immediately preceding the second day of Nisan (Shabbat HaChodesh): ° (Torah reading: Exodus 12:1-20)
    • A: Ezekiel 45:16–46:18
    • APZ: Ezekiel 45:18–46:15
    • S, AF (& AH acc to Dotan): Ezekiel 45:18–46:15
      • AH: Ezekiel 45:18–46:16
      • Algiers: Ezekiel 45:18-46:15 & 47:12
    • Y: Ezekiel 45:9–46:11
    • I: Ezekiel 45:18–46:18
(° If Rosh Hodesh Nisan coincides with Parashat Hahodesh, then the haftara for Hahodesh, not for Rosh Hodesh, is read because the obligation of this special parashah is greater. Dotan says that if Shabbat Hahodesh coincides with Rosh Hodesh, then S and SZ add to the Hahodesh haftara the first and last verses of the haftara of Rosh Hodesh [namely, Isaiah 66:1 & 66:23], if Shabbat Hahodesh falls on the day before Rosh Hodesh, then they add the first and last verses of the haftara for the Eve of Rosh Hodesh [namely First Samuel 20:18 & 20:42].)
  • Sabbath immediately preceding Passover (Shabbat HaGadol)
    • Malachi 3:4-24 & repeat 3:23
      • Y, some AH, AF, some SM: read the regular haftara for that week°
°The Levush records that "some communities" read the special haftara only when Erev Pesach falls on Shabbat Hagadol (meaning the first seder is celebrated that Saturday night) - which occurs infrequently, and "other communities" (practice of the Vilna Gaon, cited in Maase Rav) read the special haftara on Shabbat HaGadol only if Erev Pesach falls on another day of the week. Erev Pesach falls on Shabbat HaGadol in the spring of 1994, 2001, 2005, 2008, 2021, 2025, 2045, 2048, 2052, 2072, 2075, 2079, and 2099.
  • First day of Passover (Torah reading: Exodus 12:21-51, and Numbers 28:16-25)
    • Joshua 5:2-6:1 & 6:27
      • AH, (and A, acc to Dotan, SCJ, and Benisch): Joshua 3:5–7, 5:2-6:1, & 6:27 (the Munkatcher Rebbe omitted verse 3:7),[83] ('Hertz' omitted Joshua 3:5-7)[84]
      • AF, R, and Perushim: Joshua 5:2–6:1
  • Second day of Passover   (in the Diaspora, outside of Eretz Yisrael) (Torah reading: Leviticus 22:26-23:44 and Numbers 28:16-25)
    • A, S, AH: Second Kings 23:1–9 & 23:21–25 °
(° Many, perhaps most, skip verses 23:10-20, but the Vilna Gaon recommended that these verses be read - except verse 13, because it mentions a shameful deed by King Solomon. Some congregations begin the reading at 23:4.)[85]
    • APZ: Second Kings 23:4–9, 23:21–30[86]
    • Y: Second Kings 22:1–7 & 23:21–25
    • I: Second Kings 23:1–9 & 23:21–30
    • K: Second Kings 23:21–30
  • Sabbath of the intermediate days of Passover (Shabbat Hol Hamoed Pesach) ° (Torah reading: Exodus 33:12-34:26 and Numbers 28:19-25)
    • A, S: Ezekiel 37:1–17
      • AH: Ezekiel 37:1–14
    • Y: Ezekiel 36:37–37:14
    • I, R (and A and S, acc to Benisch): Ezekiel 36:37–37:17 (acc to Benisch, S stop at 37:14)
  • Seventh day of Passover (Torah reading: Exodus 13:17-15:26 and Numbers 28:19-25)
    • Second Samuel 22:1–51 (Aleppo begins at 21:15)
    • K: Judges 5:1–31
  • Eighth day of Passover (in the Diaspora) (Torah reading: if not a Sabbath, Deuteronomy 15:19-16:17, if on a Sabbath Deuteronomy 14:22-16:17, and Numbers 28:19-25)
    • Isaiah 10:32–12:6 (also read in some communities on Yom Ha'atzmaut)[87]
    • R: Judges 5:1–31
  • First day of Shavuot (Torah reading: Exodus 19:1-20:22 and Numbers 28:26-31)
    • A, S, AH: Ezekiel 1:1–28 & 3:12 °
    • Y: Ezekiel 1:1–2:2 & 3:12 °
    • K: Habakkuk 1:1–3:19
(° The Shulchan Aruch directs the reading of Ezekiel 1:1 through 3:12 continuously, but most skip all or part of chapter 2 and skip to 3:12. Because the first chapter of Ezekiel describes the Heavenly Chariot, this haftara is customarily read and expounded by a rabbi or an esteemed scholar, in keeping with the direction of the Mishna, Hagigah 2:1.)[88]
  • Second day of Shavuot (in the Diaspora) (Torah reading: if not a Sabbath Deuteronomy 15:19-16:17, if on a Sabbath Deuteronomy 14:22-16:17, and Numbers 28:26-31)
    • Habakkuk 2:20–3:19 °
(° Many A congregations, after reading the first verse of the haftara (namely 2:20), then read an Aramaic piyyut (poem), Yetziv Pisgam, extolling God's infinite power, after which the reading from Habakkuk resumes. A minority of congregations recite a different poem, Ata Vedugma, instead, and some do not interrupt the haftara with any poem.)[89]
    • R, some A: Habakkuk 3:1-3:19
  • Tisha B'Av, morning haftara (Torah reading: Deuteronomy 4:25-40)
    • A, S, AH: Jeremiah 8:13–9:23 (chanted to the melody used for the Scroll of Lamentations)
    • Y: Jeremiah 6:16–17 & 8:13–9:23
  • Tisha B'Av, afternoon haftara
    • A, AH: Isaiah 55:6–56:8
    • most S: Hosea 14:2–10 (the reading from Hosea was first mentioned, as optional, for this service by Isaac Ibn Ghiyath, Spain ca. 1080, and is used by all except A)[90]
    • Y, I: Hosea 14:2–10 & Micah 7:18–20
  • Fast days (other than those listed above), no morning haftara; afternoon haftara: (Torah reading: Exodus 32:11-14 and 34:1-10)
    • A, and Algiers (acc to Dotan): Isaiah 55:6–56:8
    • S, Y: none
    • some SM (acc to Dotan): Hosea 14:2–10, and Micah 7:18–20.
  • Sabbath coinciding with Rosh Chodesh Elul °
    • Isaiah 66:1–24 & repeat 66:23 (° According to the Shulchan Aruch, if Rosh Hodesh [the new moon] - which has its own haftara (namely Isaiah 66) - coincides with Shabbat Re'eh, then the haftara of Re'eh (Isaiah 54:11-55:5), not the haftara for Rosh Hodesh, is read because the seven Sabbaths of Consolation must not be interrupted. However, in Frankfurt and Eastern Europe, it is the custom in such an occurrence to read the haftara for Rosh Hodesh instead, and the second Sabbath afterward, which would be Parashat Ki Tetze, would double up and read first the haftara Ki Tetze (Isaiah 54:1-10) and then haftara Re'eh.)[91]

For a bridegroom edit

It was customary in many communities to read Isaiah 61:10 - 62:8  (Italic would read 61:9 - 62:9)   if a bridegroom (who had married within the previous week) was present in the synagogue.
Customs varied:

  • In some communities, this entire haftara was read, supplanting the usual haftara of that week.
  • In some communities, only a few verses (possibly Isaiah 61:10 - 62:5, although the literature is unclear) were read.
      They were read after the usual haftara, either before or after — depending on local custom — the closing blessings of the haftara.

When a Talmudically specified haftara was to be read on a certain Sabbath (e.g., on Sabbath of Hanukkah), some communities
       did not read the bridegroom's haftara, preferring to keep to the standard haftara of the week. Again, customs varied:

  • In some communities, the bridegroom's haftara was read.
  • Some communities, even though they normally read the entire bridegroom's haftara for a bridegroom, now merely appended a few verses of it to the weekly haftara.
  • Some communities omitted the bridegroom's haftara altogether, reading the weekly haftara instead.

Nowadays, this custom has virtually disappeared, and it is preserved only in Karaites and in Italian communities, where it is appended to the regular Haftara.

References edit

  1. ^ Rabbi Samson Raphael Hirsch, The Hirsch Siddur (orig. German 1868, English transl. 1978 (1978, NY, Feldheim Publrs) page 339, "The term Haftarah, derived from פטר [feter], 'to dismiss' [as in 2nd Chron. 23:8] is the designation used.... It is the concluding portion of the Schaharith [morning] service, and marks the 'dismissal' of the congregation from the first part of the service, as it were."
    Or feter can mean "to set free", as in 1st Chron. 9:33 and Prov. 17:14. Solomon Gaon, Minhath Shelomo: A Commentary on the Book of Prayer of the Spanish and Portuguese Jews (1990, NY, Union of Sephardic Congregations) page 147; Israel Abrahams, A Companion to the Authorised Daily Prayer Book (1922, rev. ed., London) pages clvi-clvii; Israel Abrahams, Studies in Pharisaism and the Gospels (1917, Cambridge Univ. Press, 1st series) page 4-5; it appears that in antiquity the Sabbath service ended with the haftarah so that the congregation was dismissed and free to go home. The word haftaro - הפטרה - is used in Midrash Rabbah of Genesis, sec. 69 (last paragraph), for "farewell speech".
  2. ^ Goswell argues that the arrangement "suggests we should understand the books of Joshua - Kings as illustrating and applying the theology and ethics of the Pentateuch." Gregory Goswell, "The Hermeneutics of the Haftarot," Tyndale Bulletin 58 (2007), 100.
  3. ^ a b Rabinowitz, Louis (2007). "Haftarah". In Berenbaum, Michael; Skolnik, Fred (eds.). Encyclopaedia Judaica. Vol. 8 (2nd ed.). Detroit: Macmillan Reference. pp. 198–200. ISBN 978-0-02-866097-4.
  4. ^ Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) page 4.
  5. ^ Matthew B. Schwartz, Torah Reading in the Ancient Synagogue, Ph.D. dissertation, Wayne State Univ., 1975, page 181.
  6. ^ Tosefta, Megillah, 4 (3): 1, gives the haftarot for the Four Special Sabbaths. A baraita in Megillah 31a, which has later additions by the Babylonian amoraim who add the haftarot for the second days of the festivals (and who sometimes change the order of the haftarot as a result) – gives the haftarot for every one of the festivals, including their intermediate Sabbaths, as well as a Sabbath which is also Rosh Hodesh, the Sabbath which immediately precedes Rosh Hodesh, and Hanukkah.
  7. ^ Talmud Babli, Gittin 60a.
  8. ^ Acts 13:15 states that "after the reading of the law and the prophets" Paul was invited to deliver an exhortation. Luke 4:17 states that during the Sabbath service in Nazareth the Book of Isaiah was handed to Jesus, "and when he had opened the book, he found the place where it was written," the passage being Isaiah 61:1–2. Unfortunately, the Greek word used there meaning "found" does not make it clear whether the passage read was fixed beforehand or whether it was chosen at random. See Rabinowitz, Louis (2007). "Haftarah". In Berenbaum, Michael; Skolnik, Fred (eds.). Encyclopaedia Judaica. Vol. 8 (2nd ed.). Detroit: Macmillan Reference. pp. 198–200. ISBN 978-0-02-866097-4. Also Matthew B. Schwartz, Torah Reading in the Ancient Synagogue, Ph.D. dissertation, Wayne State Univ., 1975, page 184, "In fact, the selection must have been made beforehand.", The earliest source for evidence of haftarah readings is the New Testament, but it has been suggested that Jewish authorities following the New Testament period very deliberately avoided using as a haftarah any selection of the Prophets that had been mentioned in the New Testament. Hananel Mack, What happened to Jesus' haftarah? Haaretz, Aug. 12, 2005. But D. Monshouwer, The Reading of the Prophet in the Synagogue at Nazareth, Biblica, vol. 72, nr. 1 (1991) page 90-99, suggests that the quotation of Isaiah 61:1 is not a haftarah reading but the beginning of a sermon or homily, and suggests that the occasion was Yom Kippur.
  9. ^ "ולמה מפטירין בנביאים לפני שגזרו שמד על ישראל שלא יקראו בתורה" Sol Scharfstein, The Book of Haftarot for Shabbat, Festivals, and Fast Days (2006, NJ, KTAV Publ.) page 14; Samuel N. Hoenig, "Haftarah-Sidrah: Mirror Images" in Michael A. Schmidman, ed., Turim: Studies in Jewish History and Literature Presented to Dr. Bernard Lander (2007, L.A., Touro College Press) vol.1, page 59.
  10. ^ Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) pages 4-5. Among the reasons for doubting, ancient sources list many oppressive acts by Antiochus but none mentions this, the reading of Haftarot also dates from antiquity in places that Antiochus never ruled, and it seems doubtful that any anti-Jewish villain would be so punctilious as to forbid only the Mosaic books but permit the Prophetic books. Stephen Gabriel Rosenberg, The Haphtara Cycle (2000, NJ. Jason Aronson) page xxi, "But this [attribution to the Seleucid era] is a doubtful proposition as the Book of Maccabees tells us that the Jews were not permitted to even keep the Sabbath (I Macc. 1:45-50 and II Macc. 6:11) and that all scrolls of the Law were burnt (I Macc. 1:56). So all forms of Sabbath worship would have been prohibited in the Temple or outside of it. Josephus in his version of the events adds that all sacred books of the Law were destroyed (Antiquities XII:256). There is no reason to think therefore that the books of the Nevi'im [Prophets] would be allowed any more than the scrolls of the Law (Torah) themselves, and in any case it is hardly likely that such manuscripts were available to ordinary people." (emphasis in original). Also, Jacob Mann, "Changes in the Divine Service of the Synagogue Due to Religious Persecutions", Hebrew Union College Annual vol. 4 (1927) pages 282-284.
  11. ^ Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) pages 120-121, citing Megillah 25b. Oddly, the Talmudic story is that the Rabbi found fault with the choice of haftara - but that selection is still read as the haftara for another parashah. Moreover, a study of the writings of Philo Judaeus, who died circa 50 CE, shows extensive reliance ("an overwhelming degree of correlation") on the same prophetic passages read as the haftarot for various special Sabbaths and holidays, which indicates that those haftarot were part of the liturgy decades earlier than the Talmud suggests; see Naomi G. Cohen, Philo's Scriptures: Citations from the Prophets and Writings, Evidence for a Haftarah Cycle in Second Temple Judaism (2007, Leiden, NL: E.J. Brill, Supplements to the Journal for the Study of Judaism, vol. 123) page 69. A fragment from the 11th or 12th century in Cairo lists a few haftarot not now in use -- but also shows that the Torah readings used were different from what is now virtually universal (e.g. one Torah portion is Numbers 25:1-10, but the ubiquitous practice for the past several centuries is that one Torah portion, Balak, ends with verse 9, and the next week's, Pinchas, begins with verse 10). E.N. Adler, "MS. of Haftaras of the Triennial Cycle", Jewish Quarterly Review, vol. 8, nr. 3 (April 1896) page 529.
  12. ^ Luke 4:16-17; Act 13:15 & 13:27
  13. ^ Ismar Elbogen, Jewish Liturgy: A Comprehensive History (German 1913, English transl. 1993, Philadelphia, Jewish Publ'n Society) page 146.
  14. ^ Macy Nulman, "The Liturgical and Musical Development and Significance of the Haftarah", Journal of Jewish Music & Liturgy, vol. 15 (1992) page 26; Ismar Elbogen, Jewish Liturgy: A Comprehensive History (German 1913, English transl. 1993, Philadelphia, Jewish Publ'n Society) page 146.
  15. ^ Macy Nulman, "The Liturgical and Musical Development and Significance of the Haftarah", Journal of Jewish Music & Liturgy, vol. 15 (1992) pages 26-27; Ismar Elbogen, Jewish Liturgy: A Comprehensive History (German 1913, English transl. 1993, Philadelphia, Jewish Publ'n Society) page 146.
  16. ^ Kesef Mishneh, Laws of Tefillah 12:12
  17. ^ Igrot Moshe, Orah Hayim Simanin   103.
  18. ^ Ismar Elbogen, Jewish Liturgy: A Comprehensive History (German 1913, English transl. 1993, Philadelphia, Jewish Publ'n Society) page 146. The first printed Humash was published in Brescia, Italy, in 1492; C. David Ginsburg, Introduction to the Massoretico-Critical Editions of the Hebrew Bible (1897, London, Trinitarian Bible Soc.; reprinted 1966, NJ, KTAV Publ'g) pages 865-871 (its description as the first is in the index, page 1010, s.v. "Haphtaroth") - it was also the first Biblical publication of the famous Soncino family of Hebrew printers.
  19. ^ There was, in fact, an early opinion that scrolls of haftarah selections were forbidden because it was forbidden to write less than a complete Biblical book. cf. Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) page 203 (citing Rashi).
  20. ^ See Binyomin Hamburger, Shorshei Minhag Ashkenaz, volume III, chapter "Sifra De'aftarta";   Ismar Elbogen, Jewish Liturgy: A Comprehensive History (German 1913, English transl. 1993, Philadelphia, Jewish Publ'n Society) page 146.
  21. ^ Aharon Ziegler, "Halachic Positions: Reading the Haftara", The Jewish Press, 20 March 1998; Hershel Schachter, "Lesser-Known Laws of Torah Reading", Journal of Jewish Music and Liturgy, vol. 7 (1984) page 7; Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) page 199
  22. ^ Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) chap. 38, pages 199-208.
  23. ^ Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) page 210.
  24. ^ Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) page 211.
  25. ^ Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) pages 77-78.
  26. ^ Joseph H. Hertz, Authorised Daily Prayer Book (NYC: Bloch Publishing Co., rev.ed. 1948) page 497. A.Z. Idelsohn, Jewish Liturgy and Its Development (NY: Henry Holt, 1932, reprinted NY: Dover Publications, 1995) page 140, citing Soferim 13:9-14.
  27. ^ Macy Nulman, "The Liturgical and Musical Development and Significance of the Haftarah", Journal of Jewish Music and Liturgy, vol. 15 (1992) page p.27; H. Martin James Loewe, introduction to C.G. Montefiore & H. Loewe, edd., The Rabbinic Anthology.(1960, Philadelphia, Jewish Publication Society) page lxvii.
  28. ^ Babylonian Talmud, Shabbat 24a
  29. ^ Arnold S. Rosenberg, Jewish Liturgy as a Spiritual System (2000, NJ: Jason Aronson) page 127; Macy Nulman, The Encyclopedia of Jewish Prayer (1993, NJ: Jason Aronson) s.v. "Birkhot Hahaftarah" page 113.
  30. ^ Bernhard S. Jacobson, The Sabbath Service: An exposition and analysis of its structure, contents, language and ideas (Hebrew 1968, Engl. transl. 1981, Tel-Aviv, Sinai Publ'g) pages 279-280.
  31. ^ Macy Nulman, The Encyclopedia of Jewish Prayer (1993, NJ: Jason Aronson) s.v. "Birkhot Hahaftarah" page 113; Macy Nulman, "The Liturgical and Musical Development and Significance of the Haftarah", Journal of Jewish Music and Liturgy, vol. 15 (1992) page 27; Bernhard S. Jacobson, The Sabbath Service: An exposition and analysis of its structure, contents, language and ideas (Hebrew 1968, Engl. transl. 1981, Tel-Aviv, Sinai Publ'g) page 270.
  32. ^ Ismar Elbogen, Jewish Liturgy: A Comprehensive History (German 1913, English transl. 1993, Philadelphia, Jewish Publ'n Society) pages 143 and 146 (citing Sotah 39b); Macy Nulman, The Encyclopedia of Jewish Prayer (1993, NJ: Jason Aronson) s.v. "Birkhot Hahaftarah" page 114.
  33. ^ Macy Nulman, The Encyclopedia of Jewish Prayer (1993, NJ: Jason Aronson) s.v. "Birkhot Hahaftarah" page 114; Macy Nulman, "The Liturgical and Musical Development and Significance of the Haftarah", Journal of Jewish Music and Liturgy, vol. 15 (1992) page 27; Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) page 40.
  34. ^ Bernhard S. Jacobson, The Sabbath Service: An exposition and analysis of its structure, contents, language and ideas (Hebrew 1968, Engl. transl. 1981, Tel-Aviv, Sinai Publ'g) pages 270-280. Mentions of variants in the blessings are from this reference and from Macy Nulman, The Encyclopedia of Jewish Prayer (1993, NJ: Jason Aronson) s.v. "Birkhot Hahaftarah" pages 112-115, and Ismar Elbogen, Jewish Liturgy: A Comprehensive History (German 1913, English transl. 1993, Philadelphia, Jewish Publ'n Society) pages 147-148; Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) pages 40-41, 94, 96, 99. etc.
  35. ^ a b Macy Nulman, "The Liturgical and Musical Development and Significance of the Haftarah", Journal of Jewish Music and Liturgy, vol. 15 (1992) page 30.
  36. ^ Arnold S. Rosenberg, Jewish Liturgy as a Spiritual System (2000, NJ: Jason Aronson) page 129; Macy Nulman, The Encyclopedia of Jewish Prayer (1993, NJ: Jason Aronson) s.v. "Birkhot Hahaftarah" page 113.
  37. ^ Rabbinical Council of America, Siddur Avodat HaLev (2018, RCA, Jerusalem) pages 548-549; Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) page 91.
  38. ^ Abraham Benisch, The Pentateuch and the Haftaroth, newly translated (Rodelheim, 2nd ed. 1864) vol.1, Genesis page 227, Exodus page 195, etc.; Macy Nulman, The Encyclopedia of Jewish Prayer (1993, NJ: Jason Aronson) s.v. "Birkhot Hahaftarah" page 113; Rabbi Eliezer Toledano, The Orot Sephardic Shabbat Siddur ("Siddur Kol Sassoon")(Lakewood, NJ, Orot, 1995) page 434.
  39. ^ Isaiah 47:4
  40. ^ Psalm 89:53 (last verse)
  41. ^ Bernhard S. Jacobson, The Sabbath Service: An exposition and analysis of its structure, contents, language and ideas (Hebrew 1968, Engl. transl. 1981, Tel-Aviv, Sinai Publ'g) page 280.
  42. ^ Bernhard S. Jacobson, The Sabbath Service: An exposition and analysis of its structure, contents, language and ideas (Hebrew 1968, Engl. transl. 1981, Tel-Aviv, Sinai Publ'g) page 277.
  43. ^ Quoting Jeremiah 23:6
  44. ^ Babylonian Talmud, Pesachim 117b
  45. ^ Joseph H. Hertz, The Authorised Daily Prayer Book (NYC: Bloch Publ'g Co., rev.ed. 1948) page 497.
  46. ^ Macy Nulman, The Encyclopedia of Jewish Prayer (1993, NJ: Jason Aronson) s.v. "Birkhot Hahaftarah" pages 113-114; Joseph H. Hertz, The Authorized Daily Prayer Book (rev. ed., 1948, NYC, Bloch Pub'g) pages 496-501; Nosson Scherman, ed., The Stone Edition Tanach (1996, Brooklyn, Mesorah Pub'ns) pages xxiv-xxv; Nosson Scherman & Meir Zlotowitz, Siddur Imrei Ephraim - The Complete ArtScroll Siddur - Nusach Sefard (1985, Brooklyn, Mesorah Pub'ns) pages 486-487.
  47. ^ Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) pages 164-165.
  48. ^ Mishna, Megilla 4:4, 4th sentence.
  49. ^ See Talmud Babli, Megilla 23a & 23b, which mentions this as a doubtful requirement
  50. ^ Ismar Elbogen, Jewish Liturgy: A Comprehensive History (German 1913, English transl. 1993, Philadelphia, Jewish Publ'n Society) page 145; Arnold S. Rosenberg, Jewish Liturgy as a Spiritual System (2000, NJ: Jason Aronson) page 127. The Tosefta mention is in Megillah 3:9.
  51. ^ Adolf Büchler, "The Reading of the Law and Prophets in a Triennial Cycle (part ii)" Jewish Quarterly Review, vol. 6, nr. 1 (Oct. 1893) page 2 (citing the Mishna of Megilla iv, 10, which discourages the use of 2nd Samuel, chap. 13 - the rape of Tamar - and Ezekiel, chap. 1 - the vision of the heavenly chariot. Also, Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) pages 117-123.
  52. ^ See, generally, Adolf Büchler, "The Reading of the Law and Prophets in a Triennial Cycle (part i)" Jewish Quarterly Review, vol. 5, nr. 31 (April 1892) pages 420-468 and "part ii)" (Oct. 1893) pages 1-73.
  53. ^ Macy Nulman, "The Liturgical and Musical Development and Significance of the Haftarah", Journal of Jewish Music & Liturgy, vol. 15 (1992) pages 29-30.
  54. ^ Ginzberg, Geonica, vol. 2 p. 298.
  55. ^ Shlomo Katz, The Haftarah - Laws, Customs & History (2000, Silver Spring, Md., Hamaayan/The Torah Spring) chapter 4, pages 54-58.
  56. ^ David E. S. Stein, "The Haftarot of Etz Hayim", Conservative Judaism vol.54 nr.3 (spring 2002)(reprint pages 5-12 and the accompanying notes).
  57. ^ Based on the Posen minhagim book, available on Otzar Hachochmah (by subscription only).
  58. ^ Most of these Haftarot are documented in the volume edited by Hillel Sermanita and Angelo Piattelli, available here. Because the volume is intended for the Italian community in Jerusalem, it does not include the Haftarot for the second days holidays not observed in Israel. The selection of Haftarot for second day holidays can be seen in Machzor Shadal, available in digital forn on the website of the National Library of Israel.
  59. ^ "The prophetic readings of the Byzantine ritual differed fundamentally from those of the other Rabbanite Jews of the diaspora. They have been preserved in the editions of the haftarot published with the Commentary of David Kimchi in Constantinople, 1505; and in the edition of the Pentateuch and haftarot, published in Constantinople, 1522" (and theorizing the Romaniote readings were a perpetuation of the selections of early medieval Eretz Yisrael). Louis Finkelstein, "The Prophetic Readings According to the Palestinian, Byzantine, and Karaite Rites", Hebrew Union College Annual, vol. 17 (1942-1943) page 423; Adolf Büchler, "The Reading of the Law and Prophets in a Triennial Cycle (part ii)" Jewish Quarterly Review, vol. 6, nr. 1 (Oct. 1893) pages 1-73, discusses in some detail evidence of very early choices of haftarot, particularly of the Karaites. The Romaniote haftarot for the festivals can be found in Machzor Romania, Venice 1523.
  60. ^ Among the authorities used were editions of humashim by: Joseph H. Hertz,(1937, 2nd ed. 1960 [the second edition added several holiday haftarot, probably on the authority of someone other than Hertz (see article on Etz Hayim by Stein)], London, Soncino Press)(cited as "Hertz"; Nosson Scherman, The Stone Edition (1993, Brooklyn, Mesorah Publ'ns, the ArtScroll Series)(cited as "ArtScroll"); Samson Raphael Hirsch, T'rumatch Tzvi, one-volume edition (1990, NY, Judaica Press)(cited as "Hirsch"); and lists appearing in editions of the Bible, including Jerusalem Crown: The Bible of the Hebrew University of Jerusalem (2000, Jerusalem)(cited as "Jerusalem Crown"); Umberto Cassuto (1969, Hebrew Univ. in Jerusalem)(cited as "Cassuto"); Koren Publishers (2006, Jerusalem)(cited as "Koren"); Elias Hiam Lindo, A Jewish Calendar for 64 Years [1838-1902] (London, 1838)(cited as "Lindo", sets forth the 1838 list of major Sephardic and Ashkenazic ("German") London congregations, his end verse numbers are invariably a verse beyond all the other sources so it appears that his end verse number is excluded rather than included. Lindo does not set forth any of the Special/Festival occasions nor the combined parshot); Bible Society in Israel (1991, Jerusalem)(cited as "Isr. Bible Soc."; Aron Dotan, Biblia Hebraica Leningradensia (2001, Massachusetts, Hendrickson Publ'rs)(cited as "Dotan"); also by Aron Dotan, the Bible published for the chaplains and troops of the Israeli Defense Forces (1973, Tel Aviv)(cited as IDF); Jewish Publication Society translations in English (generally as "JPS"; specifically, the American Jewish Version cited as "JPS1917", and the JPS Tanakh cited as "JPS1985"); Abraham Benisch, The Pentateuch and the Haftaroth, newly translated (Rodelheim, 2nd ed. 1864)(cited as "Benisch"); Rabbinical Assembly, United Synagogue of Conservative Judaism (organization formerly known as United Synagagues of America), Etz Hayim: Torah and Commentary (2001, Phil., Jewish Publ'n Society)(cited as "SCJ"; see article on Etz Hayim by Stein). And, of course, the very extensive list published as an appendix to volume 10 of the Encyclopedia Talmudit (1961, Tel Aviv) cols. 701-728. The 1854 book, A Jewish Calendar for Fifty Years from A.M. 5614 till A.M. 5664 [Sept 1853 to Sept 1904] by Jacques J. Lyons and Abraham De Sola (rabbis of similarly named synagogues, respectively Ashkenazic in New York and Sephardic in Montreal), which provided lists identified as the "German" and "Portuguese" custom, presumably the practice in their own congregations (cited as "Lyons"). All of these provided both Ashkenazic and Sephardic lists; Yemenite lists were provided in Koren, Cassuto, Jerusalem Crown, IDF; Italic lists were provided in Cassuto, Dotan; Mahgreb, Frankfurt-on-Main, and some others were provided in Hirsch, Dotan; the Encyclopedia Talmudit provided all of these and some others, citing more than a dozen sources. The Hebrew language version of this Wikipedia article, worked up by an Israeli team, as it read in the Spring of 2014 was also used (cited as "Isr.Wikip."). It is very probable that various lists represent the practices only temporarily favored, perhaps more than century ago, by only a few or even one congregation, possibly under the leadership of a particular rabbi or while using a particular humash then available, and therefore the lists were subject to change and might well have changed and changed again in the intervening decades. No two lists were entirely the same, and compiling such lists required different materials and expertise than used to edit or comment on the Bible.
  61. ^ a b See Eli Ducker, Haftaros of Vayetze and Vayishlach : A Mistake Rectified
  62. ^ David E. S. Stein, "The Haftarot of Etz Hayim", Conservative Judaism vol.54 nr.3 (spring 2002)(reprint pages 1-2).
  63. ^ See Eli Ducker, The Haftarah of Parashat Shemot
  64. ^ David E. S. Stein, "The Haftarot of Etz Hayim", Conservative Judaism vol.54 nr.3 (spring 2002)(reprint page 2).
  65. ^ a b Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) page 192.
  66. ^ Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) pages 187-190.
  67. ^ a b David E. S. Stein, "The Haftarot of Etz Hayim", Conservative Judaism vol.54 nr.3 (spring 2002)(reprint pages 2-3).
  68. ^ The Posen minhagim book says to begin "ve-ata ben adam", which is verse 2. It is possible that they really started with verse 1, which is very generic.
  69. ^ a b See Eli Ducker, The Haftarot for Behar and Behukkotai
  70. ^ Exceptionally, on combined weeks Syrian Jews used to read the haftarah for Behar. Those in the United States now follow the general Sephardic custom.
  71. ^ In the Posen minhagim book, it says that they ended with the words "נאם ה'." This could refer to verses 15, 30 or 31. However, it is most likely that they were preserving an old tradition which likely would have been the same as the Italian and Yemenite rites. Furthermore, there is a contradiction in the list of Haftarot in this book whether the read this Haftorah or the one from Jeremiah read by most Ashkenazim.
  72. ^ Macy Nulman, "The Liturgical and Musical Development and Significance of the Haftarah", Journal of Jewish Music & Liturgy, vol. 15 (1992) page 29.
  73. ^ a b David E. S. Stein, "The Haftarot of Etz Hayim", Conservative Judaism vol.54 nr.3 (spring 2002)(reprint page 3).
  74. ^ According to one version in the Posen book, they would read "Dirshu" on Shabbat Shuva and "Shuva" on the shabbat between Yom Kippur and Sukkot. According to the other version, they would read "Shuva" on Shabbat Shuva, and this week they would read from Second Samuel like other Ashkenazim.
  75. ^ a b This is the Haftorah for the "second day of Shemini Atzeret" according to the Talmud Bavli, Megillah 31a. Nevertheless, Seder Rav Amram Gaon notes that some have the custom of reading from the beginning of Joshua. The later custom was gradually adopted universally, but Machzor Romania 1523 still has the Haftorah from First Kings.
  76. ^ David E. S. Stein, "The Haftarot of Etz Hayim", Conservative Judaism vol.54 nr.3 (spring 2002)(reprint pages 3-5 and notes on pages 15-18).
  77. ^ Menahem Ben-Yashar, The Haftarah Readings of Shabbat (Te)shuvah, Bar-Ilan University's Parashot Hashavua Study Center, Rosh Hashana 5768 (Sept. 2007); and Rabbi Mosheh Lichtenstein, Shabbat Shuva, the Israel Koschitzky Virtual Beit Midrash. It would appear these special rules have been long discarded, except perhaps by the intensely Orthodox; this calendar situation occurred in recent years in the week after Yom Kippur in 2005, 2008, 2012 and 2014, but checking the back issues of the liturgical calendars in the weekly Jewish Press (Brooklyn) and the Ezras Torah Fund annual luach and the Colelchabad luach for the Lubavitcher hassidim, as well the assortment of humashim and other resources used for writing this article, finds no mention of it.
  78. ^ Hirsch and the additional pages to the revised edition of Hertz say Numbers 29:17-31, but JPS says the "daily portion from Numbers 29"; the Margolin Edition of The Torah (1999, Jerusalem & NY, Feldheim) provides the list for the intermediate Sabbath of Sukkot depending on which day it falls: outside the Land of Israel: 1st day Numbers 29:17-22, 3rd day Numbers 29:23-28, 4th day Numbers 29:26-31; inside the Land of Israel: 2nd day Numbers 29:20-22, 4th day Numbers 29:26-28, 5th day Numbers 29:29-31. However, the ArtScroll Tikkun, Kestenbaum Edition (3rd ed. 2004, Brooklyn, Mesorah) has a different list: 1st day Numbers 29:17-22, 2nd day Numbers 29:20-25; 4th day Numbers 29:26-31 (presumably outside the Land of Israel).
  79. ^ Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) page 170.
  80. ^ Abraham P. Bloch, The Biblical and Historical Background of Jewish Customs and Ceremonies (1980, NY, KTAV Publishing) page 208; and Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) pages 169-170; because it mentions Solomon dedicating the Temple during Sukkos [Megillah 31a], but Rav Amram Gaon (9th century) instead preferred the first chapter of Joshua since it dealt with events following the completion of the Torah and the death of Moses.
  81. ^ Macy Nulman, "The Liturgical and Musical Development and Significance of the Haftarah", Journal of Jewish Music and Liturgy, vol. 15 (1992) page p.29.
  82. ^ Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) pages 173-174, citing Massakhet Soferim   20:10.
  83. ^ Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) pages 139-140.
  84. ^ This appears only in the second (not the first) edition of Hertz, meaning it was a reading added by someone other than Hertz, the inclusion of 6:27 - which the second edition of Hertz identifies in a footnote as a S reading - is based on a "few communities". David E. S. Stein, "The Haftarot of Etz Hayim", Conservative Judaism vol.54 nr.3 (spring 2002)(reprint page 2, and notes on pages 13-14).
  85. ^ Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) page 140.
  86. ^ The Posen book says that they ended וימליכו תחת אביו - it is not entirely clear if and what they skipped in the middle.
  87. ^ Abraham P. Bloch, The Biblical and Historical Background of Jewish Customs and Ceremonies (1980, NY, KTAV Publishing) page 305.
  88. ^ Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) page 142.
  89. ^ Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) page 145; Macy Nulman, The Encyclopedia of Jewish Prayer (1993, NJ: Jason Aronson) s.v. "Yetziv Pitgam" page 375.
  90. ^ Ismar Elbogen, Jewish Liturgy: A comprehensive history (Germany 1913, Engl. transl. 1993, Philadelphia, JPS) page 148.
  91. ^ Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) pages 34 and 149-150.

Further reading edit

  • Michael Fishbane. The JPS Bible Commentary: Haftarot. Philadelphia: Jewish Publication Society, 2002. ISBN 0-8276-0691-5.
  • Laura Suzanne Lieber. Study Guide to the JPS Bible Commentary: Haftarot. Philadelphia: Jewish Publication Society, 2002. ISBN 0-8276-0718-0.
  • David L. Leiber. "Etz Hayim: Torah & Commentary" available from www.jewishpub.org, 2001.
  • Jacob Blumenthal & Janet L. Liss. "Etz Hayim Study Companion" available from the Jewish Publication Society, 2005. ISBN 0-8276-0822-5
  • Kenneth S. Goldrich. "Yad LaTorah; Laws and Customs of the Torah Service. A Guide for Gabba'im and Torah Readers. ISBN 0-8381-0216-6 Available from the Book Service of www.USCJ.org, 2002
  • Joseph Herman Hertz, The Pentateuch and Haftorahs, London: Soncino Press, 1937, 2nd ed. 1960.
  • Jewish Publication Society of America, The Holy Scriptures According to the Masoretic Text, 1917.
  • Kroeze, David J. D. List of [Yemenite] Haftara and Torah Sections in the Manuscripts Database. Kampen: Protestant Theological Seminary, 2009.
  • Shlomo [David] Katz. The Haftara: Laws, Customs, & History. Silver Spring, Maryland: Hamaayan/The Torah Spring, 2000.
  • W. Gunther Plaut. The Haftara Commentary. New York: URJ Press, 1996. ISBN 0-8074-0551-5.
  • [1] Indice dei contenuti audio/video del sito www.torah.it (Italian). Retrieved on 2008-08-03
  • Adolf Buchler, "The Reading of the Law and Prophets in a triennial cycle", Jewish Quarterly Review, vol. 5, pp. 420–268 (April 1893) & vol. 6, pp. 1–73 (October 1893).
  • David E. S. Stein, "The Haftarot of Etz Hayim", Conservative Judaism, vol. 54, nr. 3 (spring 2002)(reprint).

External links edit

 
Wikisource has the text of the 1911 Encyclopædia Britannica article "Haptara".
  • Haftorah Audio
  • World Digital Library: Torah with Haftara Selections from 1485

March 27, 2024
haftara, haftara, ashkenazic, pronunciation, haftorah, haftarah, haphtara, hebrew, הפטרה, parting, taking, leave, plural, form, haftarot, haftoros, series, selections, from, books, nevi, prophets, hebrew, bible, tanakh, that, publicly, read, synagogue, part, j. The haftara or in Ashkenazic pronunciation haftorah alt haftarah haphtara Hebrew הפטרה parting taking leave 1 plural form haftarot or haftoros is a series of selections from the books of Nevi im Prophets of the Hebrew Bible Tanakh that is publicly read in synagogue as part of Jewish religious practice The haftara reading follows the Torah reading on each Sabbath and on Jewish festivals and fast days Typically the haftara is thematically linked to the parashah weekly Torah portion that precedes it 2 The haftara is sung in a chant Chanting of Biblical texts is known as ta amim in Hebrew trope in Yiddish or cantillation in English Related blessings precede and follow the haftara reading Sefer Haftara written in Yemen ca 19th century A section from Micah 6Diglot Hebrew English Haftara sample showing how Sephardic and Ashkenazi traditions differ in their section boundariesHaftara scroll from Obernai Alsace 1867 in the collection of the Jewish Museum of Switzerland Haftara scroll from Poland holes believed to be from Nazi bayonetsThe origin of haftara reading is lost to history and several theories have been proposed to explain its role in Jewish practice suggesting it arose in response to the persecution of the Jews under Antiochus IV Epiphanes which preceded the Maccabean Revolt wherein Torah reading was prohibited 3 4 or that it was instituted against the Samaritans who denied the canonicity of the Prophets except for Joshua and later against the Sadducees 3 Another theory is that it was instituted after some act of persecution or other disaster in which the synagogue Torah scrolls were destroyed or ruined as it was forbidden to read the Torah portion from any but a ritually fit parchment scroll but there was no such requirement about a reading from Prophets which was then substituted as a temporary expedient and then remained 5 The Talmud mentions that a haftara was read in the presence of Rabbi Eliezer ben Hurcanus who lived c 70 CE 6 and that by the time of Rabbah bar Nahmani the 3rd century there was a Scroll of Haftarot which is not further described 7 Several references in the Christian New Testament suggest this Jewish custom was in place during that era 8 Contents 1 History 2 Who reads the haftara 3 What form of the text is read 4 Blessings 5 Customs 6 Cantillation 7 On Sabbath afternoon 8 As a B nai Mitzvah ritual 9 List of Haftarot 9 1 Genesis 9 1 1 Bereshit 1 1 6 8 9 1 2 Noach 6 9 11 32 9 1 3 Lech Lecha 12 1 17 27 9 1 4 Vayeira 18 1 22 24 9 1 5 Chayei Sarah 23 1 25 18 9 1 6 Toledot 25 19 28 9 9 1 7 Vayetze 28 10 32 3 9 1 8 Vayishlach 32 4 36 43 9 1 9 Vayeshev 37 1 40 23 9 1 10 Miketz 41 1 44 17 9 1 11 Vayigash 44 18 47 27 9 1 12 Vayechi 47 28 50 26 9 2 Exodus 9 3 Leviticus 9 4 Numbers 9 5 Deuteronomy 9 6 Special Sabbaths festivals and fast days 9 7 For a bridegroom 10 References 11 Further reading 12 External linksHistory editNo one knows for certain the origins of reading the haftara but several theories have been put forth The most common explanation accepted by some traditional Jewish authorities is that in 168 BCE when the Jews were under the rule of the Seleucid king Antiochus IV Epiphanes they were forbidden to read the Torah and made do with a substitute When they were again able to read the Torah they kept reading the haftara as well However this theory was not articulated before the 14th century when it was suggested by Rabbi David Abudirham 9 and has several weaknesses 10 An alternative explanation offered by Rabbis Reuven Margolies and Samson Raphael Hirsch except where otherwise identified this is the Hirsch cited throughout this article is that the haftara reading was instituted to fight the influence of those sects in Judaism that viewed the Hebrew Bible as consisting only of the Torah However all offered explanations for the origin of reading the haftara have unanswered difficulties Certainly the haftara was read perhaps not obligatorily nor in all communities nor on every Sabbath as far back as circa 70 CE The Talmud mentions that a haftara was read in the presence of Rabbi Eliezer ben Hyrcanus who lived at that time 11 The Christian Bible indicates that readings from the Prophets but not necessarily a fixed schedule was a common part of the Sabbath service in Jerusalem synagogues even earlier than 70 CE 12 Who reads the haftara editOnly one person reads the haftara portion 13 This differs from the procedure in Torah reading wherein the text is divided into anywhere from three to seven portions which may be read by one person or divided amongst several The haftara is traditionally read by the maftir or the last person to be called up to the Torah scroll Traditions varied or evolved with regard to which person could read the haftara As an indication that perhaps to make clear that the haftara reading was not the same status as the Torah reading a minor i e a boy not yet bar mitzvah age was permitted to chant the haftara at least on an ordinary Sabbath and there were even communities where the haftara reading was reserved exclusively for minor boys In recent centuries Ashkenazi bar mitzvah boys now an adult will read at least the maftir portion and the haftara 14 In some other communities the haftara could only be read by one who had participated in the Torah reading in some practices the maftir the last man to have read from the Torah or even the whole congregation would read the haftara to themselves from the available humashim this evidently to avoid embarrassing a reader who might make a mistake 15 Rabbi Yosef Karo 16th century reported that for many years there were no set haftarot the maftir chose an appropriate passage from the Nevi im 16 Over time certain choices became established in certain communities in contemporary Jewish observance one may not choose his or her own haftara explained Rabbi Moshe Feinstein as that would run against accepted custom 17 Rabbi Karo s explanation however helps to explain why communities have varying customs regarding what to read as haftara What form of the text is read editUnlike the Torah portion the haftara is nowadays normally read from a printed book This may be either a Tanakh entire Hebrew Bible a Chumash or Humash plural Chumashim volume containing the Torah with haftarot or in the case of the festivals the prayer book there are also books containing the haftarot alone in large print Even when a scroll of haftara readings is used that scroll unlike the Torah scroll is occasionally made of paper and may include such embellishments as the vowel points and trope 18 However according to most halakhic decisors posqim it is preferable to read the haftara out of a parchment scroll and according to a small minority of posqim mainly the followers of the Vilna Gaon such a parchment scroll is an absolute requirement This may take various forms According to some older traditions the haftarot were read out of a special scroll containing just the selections of the Prophetic Books which were used in actual haftarot this was known as a Sifra De aftarta ספרא דאפטרתא and can still be found in a few communities today both Ashkenazic and Sephardic in some communities the scroll is made of paper These scrolls sometimes contain vowel points and te amim cantillation signs and sometimes do not 19 However the Vilna Gaon instituted that haftarot be read only from scrolls which contained the full text of a Prophetic Book e g full text of Joshua or full text of Judges or full text of Isaiah just as a Torah scroll contains the full text of the Pentateuch These scrolls are written in accordance with the laws of writing Torah scrolls and thus in the opinion of the Vilna Gaon do not contain vowel points or cantillation signs 20 Such scrolls are used for the reading of the haftarot in many perhaps most Lithuanian style yeshivot and in a number of Ashkenazic synagogues especially in Israel Some say that if such a scroll is unavailable the entire congregation must read the haftara for themselves silently or in a murmur from books rather than the maftir reciting aloud from something other than a scroll 21 It would seem that the initial resistance to using a printed book has diminished as the technology of printing and therefore the accuracy and characteristics of the printed books has improved 22 There were opinions that a haftara scroll should not be stored in the holy ark but other opinions such as Rabbi Ovadiah Yosef were that it was permitted 23 however the haftara scroll is not decorated in the manner of the Torah scrolls but may be given distinctive and inferior such as copper decorations 24 Blessings editBlessings both precede and follow the haftara reading One reason the reading of the haftara is a special honor is because of the voluminous blessings that accompany the reading 25 These blessings are derived from the minor and uncanonical Talmudic tractate Massekhet Soferim also called simply Soferim which dates back to the 7th or 8th century CE 26 But it is possible that these blessings or at least some of them date from before the destruction of the Second Temple in 70 CE 27 At least some haftara blessings were in use by the second century 28 The blessings are read by the person designated to read the haftara portion the blessing before the haftara is read in the tune of the haftara The Sephardic practice is to recite immediately after the text of the haftara and before the concluding blessings the verse of Isaiah 47 4 Our Redeemer The Lord of Hosts is his name the Holy Lord of Israel The blessings following the haftara are standard on all occasions the haftara is read except for the final blessing which varies by date and is omitted on some days There are five blessings one before and the others after the haftara reading These blessings may go back as far as the haftara ritual itself 29 It will be immediately noticed that the haftara has more and longer blessings than the reading of the Torah itself it is plausible that the reading from the Prophets was given this distinction in order to emphasize the sacred nature of the Prophetic books in the face of Samaritan rejection 30 If the haftara is read by the maftir then he had already recited two blessings for the Torah reading and the five haftara blessings means he has recited a total of the significant number of seven blessings 31 The first blessing is not recited until the Torah scroll has been rolled shut so that the roller may listen without distraction 32 And similarly the haftara text itself whether a book or a scroll remains open on the lectern until after the final haftara blessing is concluded 33 The blessings have changed but only a little over the centuries the current text apparently coming from the late 11th century Machzor Vitry with slight differences from the texts perpetuated in the tractate Massekhet Soferim possibly 7th or 8th century and the writings of Maimonides dating back to the 12th century 34 The first blessing chanted before the haftara portion read uses the same melody as the haftara chant itself also in minor mode For this reason many prayerbooks print this first blessing with the cantillation marks used in the Bible itself for the books of the Prophets possibly the only instance of a non biblical text to be equipped with such marks 35 This initial blessing is only two verses but both begin with blessing God yet are not interrupted by an intervening Amen The blessings are as follows The first blessing precedes the reading Blessed are you Lord YHVH our God King of the universe Who has chosen good prophets And was pleased with their words spoken in truth Blessed are you Lord who has chosen the Torah and his servant Moses And his people Israel And the prophets of truth and righteousness congregation Amen This is a somewhat free translation from the poetic Hebrew text which is the same in both Ashkenazic and Sephardic prayerbooks The blessing is printed in one paragraph and read continuously by the cantillist with only an etnachta between sentences The first blessing is straight from the minor tractate Massekhet Soferim chapter 13 paragraph 7 The first verse praises God who has chosen good prophets presumably distinguished from false prophets not called by God the second verse is one of the few places in the Sabbath liturgy that mentions Moses also chosen by God as were the prophets 36 Pleased with their words because while Moses wrote the Torah of words dictated verbatim by God the prophets were each speaking their own words which won Divine approval after they were spoken 37 In this context Israel means world Jewry wherever they may be Immediately after the last word of the haftara has been read many Sefardic Mizrahi and Italic congregations traditionally recite two Bible verses which are then repeated by the maftir 38 Our Redeemer the Lord of Hosts is his name the holy one of Israel 39 Blessed be the Lord forever Amen and Amen 40 The blessings that follow the reading of the haftara are chanted in the pentatonic scale 35 The second blessing follows the end of the Prophetic reading Blessed are you Lord our God King of the universe Rock of all the worlds righteous through all eras The trustworthy God who says and does who speaks and fulfills For all his words are true and just Trustworthy are you Lord and trustworthy are your words And not a single one of your words is recalled as unfulfilled Because you are God king trustworthy Blessed are you Lord the God who is trustworthy in all his words congregation Amen Again this is straight from Massekhet Soferim paragraphs 8 and 10 Paragraph 9 set out a congregational response which seems not to have been adopted after the first verse the congregation would rise and say Faithful are you Lord our God and trustworthy are your words O faithful living and enduring may you constantly rule over us forever and ever This response apparently was in use in antiquity the Jews of the eastern diaspora would recite this while seated the Jews of Eretz Yisrael would stand This practice appears to have ceased during the Middle Ages it is not in Amram s prayerbook of the 9th century although a phrase of it Trustworthy are you Lord our God living and enduring forever right after words are true and just is in the Mahzor Vitry ca 1100 but in the 18th century Rabbi Jacob Emden criticized its omission The second half of the blessing echoes Isaiah 45 23 and 55 11 The third blessing follows immediately Be merciful to Zion because it is the home of our life And save the downtrodden soon in our own days Blessed are you Lord who makes glad the children of Zion or makes Zion to rejoice in her children congregation Amen Very similar to Massekhet Soferim paragraph 11 which begins Comfort Nahem instead of rahem Lord our God Zion your city and ends who comforts the children of Zion Zion means Mount Zion the hill in Jerusalem on which the Temple stood although it had been destroyed centuries before this blessing was composed It is possible that Mount Zion is mentioned formerly to deliberately refute the Samaritans who centered their devotion to Mount Gerizim instead of Mount Zion 41 Instead of save toshiya the downtrodden Massekhet Soferim has avenge tenikum which is used in the Yemenite version of the blessing By the time of Amram Gaon 9th century and Saadiah Gaon 10th century as well as Mahzor Vitry ca 1100 be merciful had replaced comfort but avenge was still part of the text and into the last century was still part of both Romaniot and Yemenite versions It has been suggested that save replaced avenge in so many communities because of Christian and Moslem censorship or intimidation 42 The fourth blessing follows immediately Make us glad Lord our God with the Prophet Elijah your servant and with the kingdom of the house of David your anointed May he arrive soon and bring joy to our hearts Let no stranger sit upon his throne Nor let others continue to usurp his glory For you swore by your holy name that through all eternity his lamp will never go dark Blessed are you Lord shield of David congregation Amen This is virtually identical to the text in Massekhet Soferim paragraph 12 until the last line Before the second Blessed are you Soferim contains the line And in his days may Judah be made safe and Israel to dwell securely and he shall be called the Lord is our vindicator 43 This line remained in Romaniot liturgy Instead of Shield of David Soferim has who brings to fruition the mighty salvation of his people Israel But by the 3rd century shield of David was the text in use 44 predating Soferim He and his refer to the Messiah a descendant of King David The lines let no stranger sit on his throne and others continue to usurp his glory might date back to the earliest Talmudic times when the Hasmoneans and Herodians rather than true descendants of the royal house of David were rulers of the Holy Land 45 The fifth final blessing follows immediately For the Torah reading and for the worship service and for the reading from the Prophets And for this Sabbath day or for this holiday which you have given us Lord our God For holiness and for respite for honor and for splendor For all of this Lord our God We gratefully thank you and bless you May your name be blessed by every living mouth Always and forever Blessed are you Lord who sanctifies the Sabbath congregation Amen This is from paragraph 13 of Soferim which does not contain the phrase by every living mouth and which concludes with who sanctifies Israel and the Day of holiday name Amram Gaon and Maimonides concluded with who rebuilds Jerusalem but this appears to have been discarded by all factions This final blessing is modified for the various festivals and holidays 46 In all traditions that last phrase who sanctifies the Sabbath is replaced by the appropriate substitute when the occasion is something other than an ordinary Sabbath if a holiday falling on a Sabbath the phrasing is And for this Sabbath day and for this day of this if not on a Sabbath then merely and for this day of e g for Passover Festival of Matzos on Shavuos Festival of Shavuos on Succos Festival of Succos on Shemini Atzeres or Simhas Torah Festival of the Assembly on Rosh Hashana Day of Remembrance on Yom Kippur Day of Atonement but it appears from Kol Bo 14th century that Yom Kippur is the only fast day with a name and therefore this final blessing is not recited at all on other fast days such as Gedaliah or Esther or Tisha B Av since they have no such names that can be inserted into the blessing 47 and then the festival version of the blessing concludes which you have given us Lord our God on Sabbaths for holiness and respite for gladness and joy on Yom Kippur this is replaced with for pardon forgiveness and atonement for honor and splendor For all this Lord our God we thank you and praise you May your name be blessed by every living mouth always and forever Blessed are you Lord who sanctifies the Sabbath and Israel and the Festivals And on Yom Kippur replace the last line with Blessed are you Lord the King who pardons and forgives our sins and the sins of his people the family of Israel and who removes our iniquities year after year King over all the earth who sanctifies the Sabbath Israel and the Day of Atonement Customs editIn ancient times the haftara like the Torah was translated into Aramaic as it was read and this is still done by Yemenite Jews The Talmud rules that while the Torah must be translated verse by verse it is permissible to translate other readings such as the Haftara in units of up to three verses at a time 48 Haftarot must have something in common with the day On an ordinary Sabbath this would mean that they have something in common with the Torah reading However the connection can be quite vague the relevance for the parashah Bamidbar addressing a census of Israel is that the haftorah beginning that the people of Israel will be numerous like the sand of the sea The Talmud also says that the haftara should be at least 21 verses in length to match the minimal Torah reading 49 but if the topic finished salik inyana applies this requirement is not necessary Thus the haftara for Ki Teitzei for Ashkenazim and Sephardim is only 10 verses and the haftara for Miketz is for Ashkenazim and Sephardim only 15 verses and for Italic Jews only 14 verses The Tosefta mentions a haftara in antiquity before the 2nd century CE that was just one verse namely Isaiah 52 3 and some others that were only four or five verses 50 Another rule is that the haftara reading should not end on a macabre or distressing verse and therefore either the penultimate verse is repeated at the very end or else verses from elsewhere are used as a coda such as with the haftara for Tzav Ashkenazim and Sephardim skip ahead in the same prophet to avoid concluding with the description of the dire fate of the wicked a total of 19 verses Chabad and Yemenite also skip ahead to avoid concluding with a different disquieting verse a total of 16 verses Karaites and Romaniote go back and repeat the penultimate verse promising the reappearance of Elijah rather than end with the word desolation and the same applies when everyone most communities read that haftarah on Shabbat Hagadol Among the consistent characteristics is that entire verses are read never is only a part of a verse read In antiquity there was no prescribed list of haftara readings for the year although the Talmudic literature including the Midrash and Tosefta does report some recommendations for specific holidays It would appear that in antiquity the choice of portion from the Prophets was made ad hoc without regard for the choice of previous years or of other congregations either by the reader or by the congregation or its leaders this is evidenced by recommendations in Talmudic literature that certain passages should not be chosen for haftara readings which indicates that to that time that a regular list for the year s readings did not exist 51 Further evidence of the lack of an ancient authoritative list of readings is the simple fact that while the practice of reading a haftara every Sabbath and most holy days is ubiquitous the different traditions and communities around the world have by now adopted differing lists indicating that no solid tradition from antiquity dictated the haftara selections for a majority of the ordinary Sabbaths 52 Cantillation editThe haftara is read with cantillation according to a unique melody not with the same cantillation melody as the Torah The tradition to read Nevi im with its own special melody is attested to in late medieval sources both Ashkenazic and Sephardic A medieval Sephardic source notes that the melody for the haftarot is a slight variation of the tune used for reading the books of Nevi im in general presumably for study purposes and Jews of Iraqi origin to this day preserve separate Neviim and Haftara melodies Note that although many selections from Nevi im are read as haftarot over the course of the year the books of Nevi im are not read in their entirety as opposed to the Torah Since Nevi im as a whole is not covered in the liturgy the melodies for certain rare cantillation notes which appear in the books of Nevi im but not in the haftarot have been forgotten For more on this see Nevi im As a generality although the Torah was chanted in a major key ending in a minor key the haftara is chanted in a minor key as is the blessing before the reading of the haftara and ends in a pentatonic mode and the blessings following the haftara reading are also pentatonic 53 The Haftarot for the morning of Tisha b Av and for the Shabbat preceding it are in many synagogues predominantly read to the cantillation melody used for the public reading of the Book of Lamentations or Eicha In the German tradition the Haftara for the morning of Tisha b Av as well as the Torah reading then are read without cantillation at all but rather with a melancholic melody Leonard Bernstein employed the Haftara cantillation melody extensively as a theme in the second movement Profanation of his Symphony No 1 Jeremiah On Sabbath afternoon editSome Rishonim including Rabbenu Tam report that a custom in the era of the Talmud was to read a haftara at the mincha service each Sabbath afternoon but that this haftara was from the Ketuvim rather than from the Nevi im Most halachic authorities maintain that that was not the custom in Talmudic times and that such a custom should not be followed In the era of the Geonim some communities including some in Persia read a passage from Nevi im whether or not in the form of a haftara Sabbath afternoons 54 Although this practice is virtually defunct most halachic authorities maintain that there is nothing wrong with it Rabbi Reuven Margolies claims that the now widespread custom of individuals reciting Psalm 111 after the Torah reading Sabbath afternoon derives from the custom reported by Rabbenu Tam Louis Ginzberg makes the analogous claim for the custom of reciting Psalm 91 in Motza ei Shabbat As a B nai Mitzvah ritual editIn many communities the haftara is read by a Bar Mitzvah or Bat Mitzvah at his or her respective ceremonies along with some all or sometimes none of the Torah portion This is often referred to mainly in Hebrew schools and bar preparatory programs as a haftara portion The reading of the haftara by the Bar Mitzvah is a relatively new custom since it is not derived from either Bible nor Talmud According to the Talmud the lesson from the Prophets may be read by a minor i e a boy younger than 13 if he is sufficiently educated to do it A tradition that might have dated back to medieval times was that a boy would read the haftara on the Sabbath prior to his Bar Mitzvah and on the day of his Bar Mitzvah read the portion from the Torah but not the haftara this custom changed in the United States in the late 19th century or early 20th century when the Bar Mitzvah would read both the Torah and haftara on the Sabbath immediately following his 13th birthday The custom of the Bar Mitzvah reading the haftara is so recent that the appropriate procedure for a haftara reading when two boys are Bar Mitzvah on the same day is still unresolved 55 List of Haftarot editThe selections of haftarot readings for the various weeks and holy days of the year differs from tradition to tradition Ashkenazic from Sefardic from Yemenite from Mizrachi etc And even within a tradition there is no one authoritative list but a multitude of different lists from different communities and congregations usually differing from each other by only one or two haftarot A study of the antiquity of each of these lists and how they differ from each other is beyond the scope of this or any other brief article but may be most informative on the history including the contacts and separations of the various communities 56 The selection from Nevi im the Prophets read as the haftara is not always the same in all Jewish communities When customs differ this list indicates them as follows A Ashkenazic custom AF Frankfurt am Main AH Chabad AP Poland APZ Posen 57 I Italian custom 58 S Sephardic and Mizrahi custom SM Maghreb North Africa SZ Mizrahi Middle and Far East Y Yemenite custom R Romaniote Byzantine eastern Roman empire extinct 59 custom and K Karaite custom In some instances Isr Wikip the Israeli version of Wikipedia in Hebrew of this article had different readings in its list In several instances authorities did not agree on the readings of various communities 60 Because in the Diaspora certain holy days and festivals are observed for an additional day which day is not so observed in Eretz Yisrael sometimes different haftarot are read simultaneously inside and outside Eretz Yisrael This list is incomplete you can help by adding missing items August 2011 Genesis edit Bereshit 1 1 6 8 edit A Isaiah 42 5 43 10 S AF AH AP APZ Isaiah 42 5 21 Portuguese acc to Dotan Lyons Isaiah 42 5 21 and 61 10 and 62 5 I Isaiah 42 1 21 Y Isaiah 42 1 16 R Isaiah 65 16 66 11 K Isaiah 65 17 66 13Noach 6 9 11 32 edit A Y I SM Isaiah 54 1 55 5 some Y communities Isaiah 54 1 55 3 S AF AH Isaiah 54 1 10 K R Isaiah 54 9 55 12Lech Lecha 12 1 17 27 edit A S Isaiah 40 27 41 16 Y I Isaiah 40 25 41 17 R Joshua 24 3 23 K Joshua 24 3 18Vayeira 18 1 22 24 edit A Y AH I Algiers Second Kings 4 1 37 S AF AP APZ Second Kings 4 1 23 R Isaiah 33 17 34 13 K Isaiah 33 17 35 12 and verse 35 10Chayei Sarah 23 1 25 18 edit A S Y Dardaim communities First Kings 1 1 31 some Y add at end First Kings 1 46 I First Kings 1 1 34 K R Isaiah 51 2 22Toledot 25 19 28 9 edit A S I Malachi 1 1 2 7 Y Malachi 1 1 3 4 K R Isaiah 65 23 66 18Vayetze 28 10 32 3 edit S R Hirsch notes that there are conflicting traditions about Vayetze what follows is as given in Hirsch Hertz Jerusalem Crown amp the Koren Bibles 61 dd A Hosea 12 13 14 10 and some including the Perushim add at end Joel 2 26 27 some A acc Dotan Hosea 12 13 14 10 and Micah 7 18 20 some other A acc to Dotan Hosea 12 13 14 7 S also A acc Cassuto Harkavy IDF Hosea 11 7 12 12 K Amsterdam Algiers some SM and S acc to ArtScroll Hosea 11 7 13 5 Y I Baghdad Djerba Tunisia and AH acc to Cassuto Hosea 11 7 12 14 AH acc to Hirsch Hosea 11 7 12 12 R Hosea 12 13 14 3Vayishlach 32 4 36 43 edit See Vayetze above 61 dd A acc to many authorities including Hertz 62 a few A acc to Dotan some A acc to Hirsch Hosea 11 7 12 12 S Y I R K AH and many A acc to Dotan Lyons both A amp S acc to Hirsch SJC amp Benisch Obadiah 1 1 21 entire book A acc to Cassuto Hosea 12 13 14 9 acc to Harkavy Hosea 12 13 14 10Vayeshev 37 1 40 23 edit A S Y I Amos 2 6 3 8 R Isaiah 32 18 33 18 K Isaiah 32 18 33 22 However if Vayeshev occurs during Hanukkah which occurs when the preceding Rosh Hashanah coincided with the Sabbath the haftara is Zechariah 2 14 4 7 dd Miketz 41 1 44 17 edit A S First Kings 3 15 4 1 This haftara may be the most rarely read it is only read when the preceding Rosh Hashanah coincided with the Sabbath and Cheshvan and Kislev both had 29 days e g the winters of 1996 2000 2020 2023 2040 2047 2067 2070 2074 2094 2098 etc because this Sabbath is usually the first sometimes the second Sabbath in Hanukkah in which case a specific holiday haftara is substituted I First Kings 3 15 28 R Isaiah 29 7 30 4 K Isaiah 29 7 24 dd Vayigash 44 18 47 27 edit A S I Ezekiel 37 15 28 R Joshua 14 6 15 6 K Joshua 14 6 14 15Vayechi 47 28 50 26 edit A S I First Kings 2 1 12 K R Second Kings 13 14 14 7Exodus edit Shemot 1 1 6 8 63 A acc to Dotan Harkavy some S Isaiah 27 6 28 13 amp 29 22 23 K R Isaiah 27 6 28 13 S I Jeremiah 1 1 2 3 Y also Algiers Baghdad Fez in Morocco Persia Ezekiel 16 1 14 acc to Dotan 16 1 13 Va eira 6 2 9 35 A S and I acc to Hebrew Wikipedia Ezekiel 28 25 29 21 APZ Ezekiel 29 1 29 21 Y acc to Cassuto I Ezekiel 28 24 29 21 K R Isaiah 42 8 43 5 Bo 10 1 13 16 A S Jeremiah 46 13 28 SM Algiers Fez acc to Hebrew Wikipedia Y Isaiah 19 1 19 25 I Baghdad acc Cassuto Y Isaiah 18 7 19 25 R Isaiah 34 11 36 4 K Isaiah 34 11 35 10 Beshalach 13 17 17 16 also called Shabbat Shirah A AH Judges 4 4 5 31 longest Haftara of the weekly readings Y Libya Fez Istanbul Judges 4 23 5 31 I some A acc to Hebrew Wikipedia Judges 4 4 5 3 some A acc to Benisch notes in English Harkavy Judges 4 4 24 S Judges 5 1 5 31 acc to Harkavy Judges 5 1 5 28 K R Joshua 24 7 24 26 Yitro 18 1 20 26 A I Baghdad Algiers Isaiah 6 1 7 6 amp 9 5 6 S AH APZ some I Isaiah 6 1 13 Y Isaiah 6 1 6 13 amp 9 5 6 R Isaiah 33 13 34 10 K Isaiah 33 13 34 8 Mishpatim 21 1 24 18 In most years the Sabbath of Mishpatim is also the Sabbath of Parashat Shekalim Rosh Chodesh Adar I or Erev Rosh Chodesh Adar I It is only read in non leap years when the preceding Rosh Hashanah was a Thursday and the following Passover is a Sunday in leap years when the preceding Rosh Hashanah was a Thursday and the following Passover is a Tuesday or in leap years when the following Passover is a Sunday or coincides with the Sabbath A S some I Jeremiah 34 8 22 amp 33 25 26 Y Jeremiah 34 8 35 19 I Jeremiah 34 8 35 11 R Isaiah 56 1 57 10 K Isaiah 56 1 57 2 amp dd Terumah 25 1 27 19 In most years the haftara of Terumah is read It is only substituted in non leap years when the preceding Rosh Hashanah was a Thursday and the following Passover is a Sunday or in leap years when the preceding Rosh Hashanah was a Thursday and the following Passover is a Tuesday dd A S I Y First Kings 5 26 6 13 R Isaiah 60 17 62 3 K Isaiah 60 17 61 9 Tetzaveh 27 20 30 10 A S I Y Ezekiel 43 10 27 K R Jeremiah 11 16 12 15 Ki Tissa 30 11 34 35 A First Kings 18 1 39 S AH AF AP APZ amp I acc to Harkavy Cassuto and Hebrew Wikipedia First Kings 18 20 39 I First Kings 18 1 38 Y First Kings 18 1 46 R Isaiah 43 7 44 2 K Isaiah 43 7 44 5 Vayakhel 35 1 38 20 This haftara is very seldom read It is only read in leap years when the preceding Rosh Hashanah was a Thursday and the following Passover is a Tuesday or in leap years when the following Passover is a Sunday e g in 2005 2008 2011 2014 2033 2035 2038 2052 2062 because this Sabbath is often combined with that of Pekudei and very often is also the Sabbath of Shekalim or of Parah or of HaChodesh in which case another haftara is substituted A First Kings 7 40 50 AF ends at 8 1 this is the S haftara for Pekudei next week 64 S AH I First Kings 7 13 26 in Sephardic practice this haftara is very rarely read Y First Kings 7 13 22 R First Kings 8 1 8 10 K First Kings 8 1 8 19 dd Pekudei 38 21 40 38 In most years this haftara is not read because it falls on the Sabbath of Parashat HaHodesh or less often Parashat Shekalim 65 It is only read in leap years when the preceding Rosh Hashanah coincided with the Sabbath and the following Passover is a Tuesday or in leap years when the following Passover is a Thursday or coincides with the Sabbath A AH First Kings 7 51 8 21 APZ First Kings 8 1 8 21 S Y Baghdad I First Kings 7 40 50 acc to Cassuto I end with verse 51 AF First Kings 7 40 8 1 Perushim First Kings 7 40 8 21 I First Kings 7 40 51 R First Kings 7 27 47 K Jeremiah 30 18 31 13 dd Leviticus edit Vayikra 1 1 5 26 A S K Isaiah 43 21 44 23 Y I some SM Isaiah 43 21 44 6 R Isaiah 43 21 44 13 Tzav 6 1 8 36 In non leap years this Haftara is not read because it coincides with Shabbat HaGadol or during leap years it is more often either the Sabbath of Parashat Zachor the Sabbath of Parashat Parah or in Jerusalem Shushan Purim It is only read in leap years when the following Passover coincides with the Sabbath or outside Jerusalem when Passover is a Sunday 65 dd A S Jeremiah 7 21 8 3 9 22 23 Y AH Jeremiah 7 21 28 9 22 23 I Fez Jeremiah 7 21 28 acc to Hebrew Wikipedia I adds at end Jeremiah 10 6 7 K R Malachi 3 4 3 24 amp repeat 3 23 Shemini 9 1 11 47 A Second Samuel 6 1 7 17 S AH APZ Second Samuel 6 1 19 and some add 7 16 17 Y I Second Samuel 6 1 7 3 R Ezekiel 43 27 44 21 K Ezekiel 43 27 44 16 Tazria 12 1 13 59 A S I Y Second Kings 4 42 5 19 K R Isaiah 66 7 66 24 amp repeat 66 23 Tazria Metzora Second Kings 7 3 20 Metzora 14 1 15 33 A S AH R Second Kings 7 3 20 Y I Second Kings 7 1 20 amp 13 23 K Second Kings 7 3 18 Acharei Mot 16 1 18 30 Both Hirsch and the ArtScroll humashim note that there is some confusion over the correct Haftara In non leap years this parashah is combined with next Kedoshim so the two are seldom distinguished from each other 66 A acc to Hirsch Dotan amp ArtScroll AH Amos 9 7 15 A S acc to Hertz Hirsch 67 Berlin and acc to Hirsch A in Israel Ezekiel 22 1 19 S K AF and A acc to Cassuto Koren IDF Jerusalem Crown Benisch amp Hebrew Wikipedia Ezekiel 22 1 16 R Ezekiel 22 1 20 This reading contains the verse disparaging the city of Jerusalem which Rabbi Eliezer ben Hyrcanus disfavored in Megilla 25b It was therefore the practice of the Vilna Gaon of Rabbi Joseph Soloveichik and others to read the haftara for the next parashah from Amos even if this meant repeating the same Amos reading two weeks in a row dd Acharei Mot Kedoshim A AH Amos 9 7 15 this is contrary to the usual rule that when weekly portions must be combined the second week s haftara is read S I Ezekiel 20 2 20 Kedoshim 19 1 20 27 again some confusion A acc to ArtScroll Ezekiel 22 1 16 A acc to Hirsch Ezekiel 22 1 19 A acc to Cassuto Hertz IDF Jerusalem Crown Benische Dotan Koren amp Hebrew Wikipedia 67 Amos 9 7 15 APZ 68 Ezekiel 22 2 16 S AH Y I acc to Hirsch and Benisch Ezekiel 20 1 20 S acc to Cassuto ArtScroll Hertz IDF Jerusalem Crown Koren amp Hebrew Wikipedia and some S acc to Hirsch some I Ezekiel 20 2 20 Y acc to Hebrew Wikipedia Ezekiel 20 1 15 R Isaiah 3 4 5 17 K Isaiah 4 3 5 16 Emor 21 1 24 23 A S Y I Ezekiel 44 15 31 K R Ezekiel 44 25 45 11 Behar 25 1 26 2 69 In non leap years except in Eretz Yisrael when the following Shavuot is a Sunday this parashah is combined with Bechukotai A S Jeremiah 32 6 27 APZ Jeremiah 32 6 32 AH Jeremiah 32 6 22 Y I Jeremiah 16 19 17 14 K R Isaiah 24 2 23 Behar Bechukotai In non leap years except in Eretz Yisrael when the following Shavuot is a Sunday the Torah portions for both parshiot are read with the haftara for Bechukotai A S Jeremiah 16 19 17 14 70 Bechukotai 26 3 27 34 69 In non leap years except in Eretz Yisrael when the following Shavuot is a Sunday this parashah is combined with Behar A S AH Jeremiah 16 19 17 14 APZ Ezekiel 34 1 15 71 Y Ezekiel 34 1 27 I Ezekiel 34 1 15 AP Ezekiel 34 1 31 citation needed K R Iraq Isaiah 1 19 2 11Numbers edit Bemidbar 1 1 4 20 Hosea 2 1 22 Naso 4 21 7 89 A S I Judges 13 2 25 R Hosea 4 14 6 2 Y K Judges 13 2 24 Behaalotecha 8 1 12 16 This haftara in all traditions includes Zechariah 3 2 which contains the very rarely used cantillation accent of mercha kefula under zeh this burning stick 72 A S I R K Zechariah 2 14 4 7 Y Zechariah 2 14 4 9 Libya Zechariah 2 14 4 10 dd Shlach 13 1 15 41 A S I Y Joshua 2 1 24 R Joshua 2 1 21 K Joshua 2 1 15 Korach 16 1 18 32 A S Y First Samuel 11 14 12 22 R Hosea 10 2 11 8 K Hosea 10 2 11 9 Chukat 19 1 22 1 A S I Judges 11 1 33 APZ Judges 11 1 11 Y Judges 11 1 40 R Judges 11 1 21 K Judges 11 1 17 Chukat Balak This only occurs in the Diaspora when the following 17 Tammuz is a Thursday Micah 5 6 6 8 I Micah 5 4 6 8 Balak 22 2 25 9 A S Y R K Micah 5 6 6 8 I Micah 5 4 6 8 Pinchas 25 10 30 1 if on 14 Tammuz 16 Tammuz or in Eretz Yisrael 17 Tammuz In most years Pinchas falls after 17 Tammuz and the haftara for Matot see below is read instead The haftara for Pinchas is only read in leap years in which 17 Tammuz is a Tuesday when the previous 17 Tammuz was also a Tuesday or Sunday as it is in the summers of 2005 2008 2011 2014 2035 2052 2062 2065 2079 2092 and due to peculiarities in observing holidays in the Diaspora it is also read in leap years in Eretz Yisrael when 17 Tammuz coincides with the Sabbath See the note for the next Sabbath A S I First Kings 18 46 19 21 R First Kings 18 46 19 16 K some R Syracuse Sicily Malachi 2 5 3 3 Syracuse ends at 3 4 R ends 3 8 dd Pinchas 25 10 30 1 if on 17 Tammuz Diaspora only 19 Tammuz 21 Tammuz 23 Tammuz or 24 TammuzA S Y R K Jeremiah 1 1 2 3 I Joshua 13 15 33Matot 30 2 32 42 This Sabbath or the preceding one begins the three Sabbaths before Tisha B Av the Three Sabbaths of Calamity whose haftarot at least for A and S are two prophecies of Jeremiah and one from Isaiah In most years Matot is combined with Masei and only the haftara for Masei is read only in leap years when the preceding Tisha B Av was a Tuesday or in Eretz Yisrael when 9 Av coincides with the Sabbath are Matot and Masei read on separate Sabbaths 73 A S Y R K Jeremiah 1 1 2 3 I Joshua 13 15 33 dd Matot Masei In most years Matot and Masei are combined in one Sabbath exceptions are detailed above in the sections for Pinchas and Matot and as customary only the second haftara the one for Masei is read A Jeremiah 2 4 28 and 3 4 S AH Jeremiah 2 4 28 and 4 1 2 I Joshua 19 51 21 3 R Isaiah 1 1 27 Y some R Jeremiah 1 1 19 Algiers some Y Jeremiah 2 4 4 2 dd Masei 33 1 36 13 A Jeremiah 2 4 28 and 3 4 S AH R Y Jeremiah 2 4 28 and 4 1 2 acc to Hebrew Wikipedia Y Joshua 1 1 20 I Joshua 19 51 21 3 K Joshua 20 1 9 Deuteronomy edit Devarim 1 1 3 22 This is always Shabbat Hazon the Sabbath preceding Tisha B Av A S I R K Isaiah 1 1 27 in some congregations this is chanted until verse 25 in the melody of Lamentations Y Isaiah 1 21 31 Libya Isaiah 22 1 13 Djerba Isaiah 22 1 14 some Djerba add at end 1 27 Va etchanan 3 23 7 11 This is always Shabbat Nahamu the first Sabbath after Tisha B Av and the first of the Seven Haftarot of Consolation A S R some I Isaiah 40 1 26 Y Isaiah 40 1 27 amp 41 17 I Isaiah 40 1 15 K Isaiah 40 1 22 dd Eikev 7 12 11 25 A S I Y Isaiah 49 14 51 3 R Isaiah 49 1 51 3 Libya Isaiah 49 1 50 10 K Isaiah 49 14 50 5 Re eh 11 26 16 17 According to the Shulchan Aruch if Rosh Hodesh Elul which has its own haftara namely Isaiah 66 coincides with Shabbat Re eh the haftara of Re eh not for Rosh Hodesh Elul is read because the Seven Sabbaths of Consolation must not be interrupted However the Rama disagrees and most Ashkenazic communities read the haftorah for Shabbat Rosh Chodesh since it too has words of consolation Some communities such as Frankfurt am Main read the Haftorah for Machar Chodesh when Rosh Chodesh elul falls on Sunday A S I Y Isaiah 54 11 55 5 K Isaiah 54 11 56 1 a few Algerian acc to Dotan Isaiah 54 1 10 dd Shoftim 16 18 21 9 A S R Y Isaiah 51 12 52 12 I First Samuel 8 1 22 K Isaiah 51 12 52 8 Ki Teitzei 21 10 25 19 In those communities where they read the Haftorah for Shabbat Rosh Chodesh or Machar Chodesh two weeks ago the custom is to make up the haftorah this week since the haftarot follow each other As such in such communities in such years they would read Isaiah 54 1 55 5 dd A S R Y Isaiah 54 1 10 I First Samuel 17 1 37 K Isaiah 54 1 17 a few Algerian acc to Dotan Isaiah 54 11 55 5 Ki Tavo 26 1 29 8 A S R Y Isaiah 60 1 22 I Joshua 8 30 9 27 K Isaiah 60 1 16 Nitzavim 29 9 30 20 The last of the Seven Haftarot of Consolation If Nitzavim and Vayelech are read together the haftara of Nitzavim is read A S R Isaiah 61 10 63 9 Y Isaiah 61 9 63 9 I Joshua 24 1 18 Algiers acc to Dotan Hosea 14 2 10 and Joel 2 15 27 and Micah 7 18 20 K Isaiah 61 10 63 1 dd Nitzavim Vayelech Isaiah 61 10 63 9 Vayelech 31 1 30 It appears that Vayelech has no haftara portion of its own because Vayelech either takes the haftara of Shabbat Shuvah or the haftara of Netzavim If Shabbat Shuvah coincides with Haazinu which usually happens the parashah of Vayelech is shifted to the week of Netzavim otherwise Vayelech falls between Rosh Hashana and Yom Kippur and so the haftara for Shabbat Shuva is read Several editions e g Hirsch Hertz ArtScroll have assigned the Shabbat Shuva reading as the customary haftara for Vayelech some others such as the IDF and JPS1985 have no haftara listed specifically for Vayelech A S acc to ArtScroll JPS1917 I Y Algiers Amsterdam Frankfurt Syracuse Isaiah 55 6 56 8 This reading from Isaiah is also used as the afternoon Minchah haftara for minor fast days such as Gedaliah or Esther dd Haazinu 32 1 51 If the Sabbath of Haazinu coincides with Shabbat Shuvah the Haftara for Vayelech is read dd A S R Second Samuel 22 1 51 APZ Hosea 14 2 10 Joel 2 15 27 74 I Y Ezekiel 17 22 18 32 Algiers Isaiah 61 10 63 9 K Hosea 14 2 10 V Zot HaBerachah 33 1 34 12 This haftara is read on Simchat Torah as that is when V Zot HaBerachah is read as opposed to on an ordinary shabbat A including Hertz AH I Joshua 1 1 18 73 S acc to Hebrew Wikipedia K Joshua 1 1 9 Y Joshua 1 1 9 amp 6 27 K Joshua 1 1 10 Portuguese acc to Dotan Joshua 1 1 9 and Isaiah 61 1 and Isaiah 62 5 R First Kings 9 22 34 75 Special Sabbaths festivals and fast days edit In general on the dates below the haftarot below are read even if that entails overriding the haftara for a Sabbath Torah portion However in certain communities the first two haftarot below that for Rosh Hodesh and that for the day preceding Rosh Hodesh are replaced by the regular weekly haftara when the weekly reading is Masei occurring in mid summer or later Some of these occasions also have specific Torah readings which for A and S are noted parenthetically Sabbath coinciding with Rosh Hodesh except Rosh Hodesh of the months of Adar Nisan Tevet or in some communities Av or Elul and except Rosh Hashanah Torah reading Numbers 28 9 15 acc to JPS Hirsch Soncino Chumash Numbers 28 1 15 acc to Hertz ArtScroll A S K Isaiah 66 1 24 amp repeat 66 23 Y AH Isaiah 66 1 24 amp repeat 66 23 a few Djerba Isaiah 66 5 24 amp repeat 66 23 dd Sabbath coinciding with the day preceding Rosh Chodesh known as Machar Hodesh except Rosh Hodesh of the months of Nisan Tevet Adar or in most communities Elul and except Rosh Hashanah First Samuel 20 18 42 which begins Tomorrow is the new moon Fez acc to Dotan additionally read the regular Haftara The holidays and special Sabbaths are listed in their usual sequence during the year starting with Rosh Hashanah First day of Rosh Hashanah Torah reading Genesis chap 21 and Numbers 29 1 6 A S First Samuel 1 1 2 20 I Y AH and A and S acc to Benisch First Samuel 1 1 2 10 R First Samuel 2 1 2 21 K Joel 2 15 2 27 Second day of Rosh Hashanah Torah reading Genesis chap 22 and Numbers 29 1 6 A AH S Y Jeremiah 31 1 19 Benisch begins at 31 2 because Benisch is referring to the non Hebrew numeration of the book of Jeremiah I Jeremiah 31 1 20 R Jeremiah 31 19 31 29 some R continue to verse 31 35 Baghdad Jeremiah 30 25 31 19 Fast of Gedaliah afternoon haftara there is no morning haftara A Y AH some S some SM Isaiah 55 6 56 8 same as used on minchah of 9th of Av I Hosea 14 2 10 acc to Dotan most Sephardic congregations have no haftara for Fast of Gedalia Sabbath before Yom Kippur Shabbat Shuvah usually the same week as Parashat Haazinu Hosea 14 2 10 Also some communities add either Joel 2 15 or 2 11 27 or Micah 7 18 20 Hirsch says because the Hosea reading ends on a sad note A added the passage from Joel S added the one from Micah However many communities nowadays add both these passages R Y acc to Jerusalem Crown Hosea 14 2 10 acc to Hirsch as prevalent custom A S Hosea 14 2 10 Micah 7 18 20 Joel 2 11 27 Dotan notes that this is done in some communities although contrary to the halachic practice ArtScroll has Joel as second Micah as last Dotan notes this is used in a few communities Hirsch says this is the practice in Eretz Yisrael acc to Hertz A S Hosea 14 2 10 Micah 7 18 20 Joel 2 15 27 76 A acc to Dotan Koren Hirsch Jerusalem Crown Lindo amp Isr Wikip Hosea 14 2 10 and Joel 2 15 27 Benisch lists this as the A haftara for Haazinu S acc to Dotan Koren Hirsch Benisch Lindo amp Jerusalem Crown amp AH Hosea 14 2 10 and Micah 7 18 20 The choice of the reading from Hosea is almost universal because its opening words are Shuvah Yisrael Return O Israel to the Lord your God Some few congregations according to ArtScroll read Isaiah 55 6 56 8 the haftara associated with Vayelech and with the minchah of fast days instead this is also mentioned as one option in the Posen book Some lists or books have no specific entry for Shabbat Shuva leading to the supposition that the haftara usually associated with the week s parashah usually Vayelech is to be read and some apply a more complex exchange of haftarot if there is as often occurs a Sabbath in the four days between Yom Kippur and the beginning of Sukkot in which case that Sabbath is Parashat Haazinu 77 Yom Kippur morning haftara Torah reading Leviticus chap 16 and Numbers 29 7 11 A S AH Isaiah 57 14 58 14 R begin at 57 15 Y I Isaiah 57 14 58 14 amp 59 20 21 Yom Kippur afternoon haftara Torah reading Leviticus chap 18 the entire Book of Jonah and Micah 7 18 20 some communities omit the part from Micah I Obadiah 1 21 the entire Book of Jonah and Micah 7 18 20 First day of Sukkot Torah reading Leviticus 22 26 23 44 and Numbers 29 12 16 A S AH K Zechariah 14 1 21 R end with verse 19 Y Aleppo Zechariah 13 9 14 21 Second day of Sukkot in the Diaspora Torah reading Leviticus 22 26 23 44 and Numbers 29 12 16 A S AH R First Kings 8 2 21 R ends with 8 20 Y I First Kings 7 51 8 16 Sabbath of the intermediate days of Sukkot Shabbat Hol Hamoed Sukkot Torah reading Exodus 33 12 34 26 and the appropriate reading from Numbers 29 78 A S R Ezekiel 38 18 39 16 Y some I Persia and Aleppo Ezekiel 38 1 38 23 some I APZ citation needed R Ezekiel 38 18 39 16 some I and Posen ends at 39 10 Shemini Atzeret in the Diaspora Torah reading Deuteronomy 14 22 16 17 and Numbers 29 35 30 1 First Kings 8 54 66 I some A end at verse 9 1 R end at 9 5 K Jonah entire Simhat Torah Torah reading Deuteronomy 33 1 34 12 and Genesis 1 1 2 3 and Numbers 29 35 30 1 the reading from Deuteronomy is divided into two parts the first ending with 33 26 A AH I Joshua 1 1 18 S Y Joshua 1 1 9 Y add verse 6 27 some S follow this with the haftara used for a bridegroom Isaiah 61 10 62 8 79 R First Kings 8 22 34 this is the reading originally assigned by the Talmud for this day 80 75 First or only Sabbath of Hanukkah This haftara is recommended in the Talmud Megillah 31a in all traditions includes Zechariah 3 2 which contains the very rarely used cantillation accent of mercha kefula under zeh this burning stick 81 It appears there was an ancient custom to read or to read additionally First Kings 7 51 8 21 describing the dedication of the first Temple 82 A S AH Zechariah 2 14 4 7 Y Zechariah 2 14 4 9 dd Second Sabbath of Hanukkah A S Y I First Kings 7 40 50 this is also the A haftara for Vayakhel which is also very seldom read it s only read in leap years when the preceding Rosh Hashanah was a Thursday because it often coincides with Pekudei or with a special Sabbath and in fact the two readings of this haftara will never occur in the same year R First Kings 7 27 47 Sabbath immediately preceding the second day of Adar or of Second Adar Shabbat Shekalim Torah reading Exodus 30 11 16 A Y Second Kings 12 1 17 this is the selection recommended in the Talmud Megillah 29b S AH Second Kings 11 17 12 17 R K Ezekiel 45 12 46 5 The first of four Sabbaths preceding Passover It occurs on the Sabbath that either coincides with the New Moon or precedes the New Moon that occurs during the following week of the month of Second Adar or of Adar in an ordinary year These four Sabbaths may be the oldest assigned haftarot from Tosefta Megillah ch 4 Sabbath immediately preceding Purim Shabbat Zachor Torah reading Deuteronomy 25 17 19 A AH First Samuel 15 2 34 APZ First Samuel 15 2 33 S First Samuel 15 1 34 Y First Samuel 14 52 15 33 Purim no haftara is read Sabbath Shushan Purim in cities that celebrate only ordinary Purim No special haftara the usual haftara for that week s parashah is read Sabbath Shushan Purim in cities that celebrate it same haftara as for Parashat Zachor A AH First Samuel 15 2 34 S First Samuel 15 1 34 Y First Samuel 14 52 15 33 Sabbath immediately following Shushan Purim Shabbat Parah Torah reading Numbers 19 1 22 A Ezekiel 36 16 38 S AH Y Ezekiel 36 16 36 Sabbath immediately preceding the second day of Nisan Shabbat HaChodesh Torah reading Exodus 12 1 20 A Ezekiel 45 16 46 18 APZ Ezekiel 45 18 46 15 S AF amp AH acc to Dotan Ezekiel 45 18 46 15 AH Ezekiel 45 18 46 16 Algiers Ezekiel 45 18 46 15 amp 47 12 Y Ezekiel 45 9 46 11 I Ezekiel 45 18 46 18 If Rosh Hodesh Nisan coincides with Parashat Hahodesh then the haftara for Hahodesh not for Rosh Hodesh is read because the obligation of this special parashah is greater Dotan says that if Shabbat Hahodesh coincides with Rosh Hodesh then S and SZ add to the Hahodesh haftara the first and last verses of the haftara of Rosh Hodesh namely Isaiah 66 1 amp 66 23 if Shabbat Hahodesh falls on the day before Rosh Hodesh then they add the first and last verses of the haftara for the Eve of Rosh Hodesh namely First Samuel 20 18 amp 20 42 dd Sabbath immediately preceding Passover Shabbat HaGadol Malachi 3 4 24 amp repeat 3 23 Y some AH AF some SM read the regular haftara for that week The Levush records that some communities read the special haftara only when Erev Pesach falls on Shabbat Hagadol meaning the first seder is celebrated that Saturday night which occurs infrequently and other communities practice of the Vilna Gaon cited in Maase Rav read the special haftara on Shabbat HaGadol only if Erev Pesach falls on another day of the week Erev Pesach falls on Shabbat HaGadol in the spring of 1994 2001 2005 2008 2021 2025 2045 2048 2052 2072 2075 2079 and 2099 dd First day of Passover Torah reading Exodus 12 21 51 and Numbers 28 16 25 Joshua 5 2 6 1 amp 6 27 AH and A acc to Dotan SCJ and Benisch Joshua 3 5 7 5 2 6 1 amp 6 27 the Munkatcher Rebbe omitted verse 3 7 83 Hertz omitted Joshua 3 5 7 84 AF R and Perushim Joshua 5 2 6 1 Second day of Passover in the Diaspora outside of Eretz Yisrael Torah reading Leviticus 22 26 23 44 and Numbers 28 16 25 A S AH Second Kings 23 1 9 amp 23 21 25 Many perhaps most skip verses 23 10 20 but the Vilna Gaon recommended that these verses be read except verse 13 because it mentions a shameful deed by King Solomon Some congregations begin the reading at 23 4 85 dd APZ Second Kings 23 4 9 23 21 30 86 Y Second Kings 22 1 7 amp 23 21 25 I Second Kings 23 1 9 amp 23 21 30 K Second Kings 23 21 30 Sabbath of the intermediate days of Passover Shabbat Hol Hamoed Pesach Torah reading Exodus 33 12 34 26 and Numbers 28 19 25 A S Ezekiel 37 1 17 AH Ezekiel 37 1 14 Y Ezekiel 36 37 37 14 I R and A and S acc to Benisch Ezekiel 36 37 37 17 acc to Benisch S stop at 37 14 Seventh day of Passover Torah reading Exodus 13 17 15 26 and Numbers 28 19 25 Second Samuel 22 1 51 Aleppo begins at 21 15 K Judges 5 1 31 Eighth day of Passover in the Diaspora Torah reading if not a Sabbath Deuteronomy 15 19 16 17 if on a Sabbath Deuteronomy 14 22 16 17 and Numbers 28 19 25 Isaiah 10 32 12 6 also read in some communities on Yom Ha atzmaut 87 R Judges 5 1 31 First day of Shavuot Torah reading Exodus 19 1 20 22 and Numbers 28 26 31 A S AH Ezekiel 1 1 28 amp 3 12 Y Ezekiel 1 1 2 2 amp 3 12 K Habakkuk 1 1 3 19 The Shulchan Aruch directs the reading of Ezekiel 1 1 through 3 12 continuously but most skip all or part of chapter 2 and skip to 3 12 Because the first chapter of Ezekiel describes the Heavenly Chariot this haftara is customarily read and expounded by a rabbi or an esteemed scholar in keeping with the direction of the Mishna Hagigah 2 1 88 dd Second day of Shavuot in the Diaspora Torah reading if not a Sabbath Deuteronomy 15 19 16 17 if on a Sabbath Deuteronomy 14 22 16 17 and Numbers 28 26 31 Habakkuk 2 20 3 19 Many A congregations after reading the first verse of the haftara namely 2 20 then read an Aramaic piyyut poem Yetziv Pisgam extolling God s infinite power after which the reading from Habakkuk resumes A minority of congregations recite a different poem Ata Vedugma instead and some do not interrupt the haftara with any poem 89 dd R some A Habakkuk 3 1 3 19 Tisha B Av morning haftara Torah reading Deuteronomy 4 25 40 A S AH Jeremiah 8 13 9 23 chanted to the melody used for the Scroll of Lamentations Y Jeremiah 6 16 17 amp 8 13 9 23 Tisha B Av afternoon haftara A AH Isaiah 55 6 56 8 most S Hosea 14 2 10 the reading from Hosea was first mentioned as optional for this service by Isaac Ibn Ghiyath Spain ca 1080 and is used by all except A 90 Y I Hosea 14 2 10 amp Micah 7 18 20 Fast days other than those listed above no morning haftara afternoon haftara Torah reading Exodus 32 11 14 and 34 1 10 A and Algiers acc to Dotan Isaiah 55 6 56 8 S Y none some SM acc to Dotan Hosea 14 2 10 and Micah 7 18 20 Sabbath coinciding with Rosh Chodesh Elul Isaiah 66 1 24 amp repeat 66 23 According to the Shulchan Aruch if Rosh Hodesh the new moon which has its own haftara namely Isaiah 66 coincides with Shabbat Re eh then the haftara of Re eh Isaiah 54 11 55 5 not the haftara for Rosh Hodesh is read because the seven Sabbaths of Consolation must not be interrupted However in Frankfurt and Eastern Europe it is the custom in such an occurrence to read the haftara for Rosh Hodesh instead and the second Sabbath afterward which would be Parashat Ki Tetze would double up and read first the haftara Ki Tetze Isaiah 54 1 10 and then haftara Re eh 91 For a bridegroom edit It was customary in many communities to read Isaiah 61 10 62 8 Italic would read 61 9 62 9 if a bridegroom who had married within the previous week was present in the synagogue Customs varied In some communities this entire haftara was read supplanting the usual haftara of that week In some communities only a few verses possibly Isaiah 61 10 62 5 although the literature is unclear were read They were read after the usual haftara either before or after depending on local custom the closing blessings of the haftara When a Talmudically specified haftara was to be read on a certain Sabbath e g on Sabbath of Hanukkah some communities did not read the bridegroom s haftara preferring to keep to the standard haftara of the week Again customs varied In some communities the bridegroom s haftara was read Some communities even though they normally read the entire bridegroom s haftara for a bridegroom now merely appended a few verses of it to the weekly haftara Some communities omitted the bridegroom s haftara altogether reading the weekly haftara instead Nowadays this custom has virtually disappeared and it is preserved only in Karaites and in Italian communities where it is appended to the regular Haftara References edit Rabbi Samson Raphael Hirsch The Hirsch Siddur orig German 1868 English transl 1978 1978 NY Feldheim Publrs page 339 The term Haftarah derived from פטר feter to dismiss as in 2nd Chron 23 8 is the designation used It is the concluding portion of the Schaharith morning service and marks the dismissal of the congregation from the first part of the service as it were Or feter can mean to set free as in 1st Chron 9 33 and Prov 17 14 Solomon Gaon Minhath Shelomo A Commentary on the Book of Prayer of the Spanish and Portuguese Jews 1990 NY Union of Sephardic Congregations page 147 Israel Abrahams A Companion to the Authorised Daily Prayer Book 1922 rev ed London pages clvi clvii Israel Abrahams Studies in Pharisaism and the Gospels 1917 Cambridge Univ Press 1st series page 4 5 it appears that in antiquity the Sabbath service ended with the haftarah so that the congregation was dismissed and free to go home The word haftaro הפטרה is used in Midrash Rabbah of Genesis sec 69 last paragraph for farewell speech Goswell argues that the arrangement suggests we should understand the books of Joshua Kings as illustrating and applying the theology and ethics of the Pentateuch Gregory Goswell The Hermeneutics of the Haftarot Tyndale Bulletin 58 2007 100 a b Rabinowitz Louis 2007 Haftarah In Berenbaum Michael Skolnik Fred eds Encyclopaedia Judaica Vol 8 2nd ed Detroit Macmillan Reference pp 198 200 ISBN 978 0 02 866097 4 Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring page 4 Matthew B Schwartz Torah Reading in the Ancient Synagogue Ph D dissertation Wayne State Univ 1975 page 181 Tosefta Megillah 4 3 1 gives the haftarot for the Four Special Sabbaths A baraita in Megillah 31a which has later additions by the Babylonian amoraim who add the haftarot for the second days of the festivals and who sometimes change the order of the haftarot as a result gives the haftarot for every one of the festivals including their intermediate Sabbaths as well as a Sabbath which is also Rosh Hodesh the Sabbath which immediately precedes Rosh Hodesh and Hanukkah Talmud Babli Gittin 60a Acts 13 15 states that after the reading of the law and the prophets Paul was invited to deliver an exhortation Luke 4 17 states that during the Sabbath service in Nazareth the Book of Isaiah was handed to Jesus and when he had opened the book he found the place where it was written the passage being Isaiah 61 1 2 Unfortunately the Greek word used there meaning found does not make it clear whether the passage read was fixed beforehand or whether it was chosen at random See Rabinowitz Louis 2007 Haftarah In Berenbaum Michael Skolnik Fred eds Encyclopaedia Judaica Vol 8 2nd ed Detroit Macmillan Reference pp 198 200 ISBN 978 0 02 866097 4 Also Matthew B Schwartz Torah Reading in the Ancient Synagogue Ph D dissertation Wayne State Univ 1975 page 184 In fact the selection must have been made beforehand The earliest source for evidence of haftarah readings is the New Testament but it has been suggested that Jewish authorities following the New Testament period very deliberately avoided using as a haftarah any selection of the Prophets that had been mentioned in the New Testament Hananel Mack What happened to Jesus haftarah Haaretz Aug 12 2005 But D Monshouwer The Reading of the Prophet in the Synagogue at Nazareth Biblica vol 72 nr 1 1991 page 90 99 suggests that the quotation of Isaiah 61 1 is not a haftarah reading but the beginning of a sermon or homily and suggests that the occasion was Yom Kippur ולמה מפטירין בנביאים לפני שגזרו שמד על ישראל שלא יקראו בתורה Sol Scharfstein The Book of Haftarot for Shabbat Festivals and Fast Days 2006 NJ KTAV Publ page 14 Samuel N Hoenig Haftarah Sidrah Mirror Images in Michael A Schmidman ed Turim Studies in Jewish History and Literature Presented to Dr Bernard Lander 2007 L A Touro College Press vol 1 page 59 Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring pages 4 5 Among the reasons for doubting ancient sources list many oppressive acts by Antiochus but none mentions this the reading of Haftarot also dates from antiquity in places that Antiochus never ruled and it seems doubtful that any anti Jewish villain would be so punctilious as to forbid only the Mosaic books but permit the Prophetic books Stephen Gabriel Rosenberg The Haphtara Cycle 2000 NJ Jason Aronson page xxi But this attribution to the Seleucid era is a doubtful proposition as the Book of Maccabees tells us that the Jews were not permitted to even keep the Sabbath I Macc 1 45 50 and II Macc 6 11 and that all scrolls of the Law were burnt I Macc 1 56 So all forms of Sabbath worship would have been prohibited in the Temple or outside of it Josephus in his version of the events adds that all sacred books of the Law were destroyed Antiquities XII 256 There is no reason to think therefore that the books of the Nevi im Prophets would be allowed any more than the scrolls of the Law Torah themselves and in any case it is hardly likely that such manuscripts were available to ordinary people emphasis in original Also Jacob Mann Changes in the Divine Service of the Synagogue Due to Religious Persecutions Hebrew Union College Annual vol 4 1927 pages 282 284 Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring pages 120 121 citing Megillah 25b Oddly the Talmudic story is that the Rabbi found fault with the choice of haftara but that selection is still read as the haftara for another parashah Moreover a study of the writings of Philo Judaeus who died circa 50 CE shows extensive reliance an overwhelming degree of correlation on the same prophetic passages read as the haftarot for various special Sabbaths and holidays which indicates that those haftarot were part of the liturgy decades earlier than the Talmud suggests see Naomi G Cohen Philo s Scriptures Citations from the Prophets and Writings Evidence for a Haftarah Cycle in Second Temple Judaism 2007 Leiden NL E J Brill Supplements to the Journal for the Study of Judaism vol 123 page 69 A fragment from the 11th or 12th century in Cairo lists a few haftarot not now in use but also shows that the Torah readings used were different from what is now virtually universal e g one Torah portion is Numbers 25 1 10 but the ubiquitous practice for the past several centuries is that one Torah portion Balak ends with verse 9 and the next week s Pinchas begins with verse 10 E N Adler MS of Haftaras of the Triennial Cycle Jewish Quarterly Review vol 8 nr 3 April 1896 page 529 Luke 4 16 17 Act 13 15 amp 13 27 Ismar Elbogen Jewish Liturgy A Comprehensive History German 1913 English transl 1993 Philadelphia Jewish Publ n Society page 146 Macy Nulman The Liturgical and Musical Development and Significance of the Haftarah Journal of Jewish Music amp Liturgy vol 15 1992 page 26 Ismar Elbogen Jewish Liturgy A Comprehensive History German 1913 English transl 1993 Philadelphia Jewish Publ n Society page 146 Macy Nulman The Liturgical and Musical Development and Significance of the Haftarah Journal of Jewish Music amp Liturgy vol 15 1992 pages 26 27 Ismar Elbogen Jewish Liturgy A Comprehensive History German 1913 English transl 1993 Philadelphia Jewish Publ n Society page 146 Kesef Mishneh Laws of Tefillah 12 12 Igrot Moshe Orah Hayim Simanin 103 Ismar Elbogen Jewish Liturgy A Comprehensive History German 1913 English transl 1993 Philadelphia Jewish Publ n Society page 146 The first printed Humash was published in Brescia Italy in 1492 C David Ginsburg Introduction to the Massoretico Critical Editions of the Hebrew Bible 1897 London Trinitarian Bible Soc reprinted 1966 NJ KTAV Publ g pages 865 871 its description as the first is in the index page 1010 s v Haphtaroth it was also the first Biblical publication of the famous Soncino family of Hebrew printers There was in fact an early opinion that scrolls of haftarah selections were forbidden because it was forbidden to write less than a complete Biblical book cf Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring page 203 citing Rashi See Binyomin Hamburger Shorshei Minhag Ashkenaz volume III chapter Sifra De aftarta Ismar Elbogen Jewish Liturgy A Comprehensive History German 1913 English transl 1993 Philadelphia Jewish Publ n Society page 146 Aharon Ziegler Halachic Positions Reading the Haftara The Jewish Press 20 March 1998 Hershel Schachter Lesser Known Laws of Torah Reading Journal of Jewish Music and Liturgy vol 7 1984 page 7 Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring page 199 Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring chap 38 pages 199 208 Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring page 210 Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring page 211 Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring pages 77 78 Joseph H Hertz Authorised Daily Prayer Book NYC Bloch Publishing Co rev ed 1948 page 497 A Z Idelsohn Jewish Liturgy and Its Development NY Henry Holt 1932 reprinted NY Dover Publications 1995 page 140 citing Soferim 13 9 14 Macy Nulman The Liturgical and Musical Development and Significance of the Haftarah Journal of Jewish Music and Liturgy vol 15 1992 page p 27 H Martin James Loewe introduction to C G Montefiore amp H Loewe edd The Rabbinic Anthology 1960 Philadelphia Jewish Publication Society page lxvii Babylonian Talmud Shabbat 24a Arnold S Rosenberg Jewish Liturgy as a Spiritual System 2000 NJ Jason Aronson page 127 Macy Nulman The Encyclopedia of Jewish Prayer 1993 NJ Jason Aronson s v Birkhot Hahaftarah page 113 Bernhard S Jacobson The Sabbath Service An exposition and analysis of its structure contents language and ideas Hebrew 1968 Engl transl 1981 Tel Aviv Sinai Publ g pages 279 280 Macy Nulman The Encyclopedia of Jewish Prayer 1993 NJ Jason Aronson s v Birkhot Hahaftarah page 113 Macy Nulman The Liturgical and Musical Development and Significance of the Haftarah Journal of Jewish Music and Liturgy vol 15 1992 page 27 Bernhard S Jacobson The Sabbath Service An exposition and analysis of its structure contents language and ideas Hebrew 1968 Engl transl 1981 Tel Aviv Sinai Publ g page 270 Ismar Elbogen Jewish Liturgy A Comprehensive History German 1913 English transl 1993 Philadelphia Jewish Publ n Society pages 143 and 146 citing Sotah 39b Macy Nulman The Encyclopedia of Jewish Prayer 1993 NJ Jason Aronson s v Birkhot Hahaftarah page 114 Macy Nulman The Encyclopedia of Jewish Prayer 1993 NJ Jason Aronson s v Birkhot Hahaftarah page 114 Macy Nulman The Liturgical and Musical Development and Significance of the Haftarah Journal of Jewish Music and Liturgy vol 15 1992 page 27 Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring page 40 Bernhard S Jacobson The Sabbath Service An exposition and analysis of its structure contents language and ideas Hebrew 1968 Engl transl 1981 Tel Aviv Sinai Publ g pages 270 280 Mentions of variants in the blessings are from this reference and from Macy Nulman The Encyclopedia of Jewish Prayer 1993 NJ Jason Aronson s v Birkhot Hahaftarah pages 112 115 and Ismar Elbogen Jewish Liturgy A Comprehensive History German 1913 English transl 1993 Philadelphia Jewish Publ n Society pages 147 148 Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring pages 40 41 94 96 99 etc a b Macy Nulman The Liturgical and Musical Development and Significance of the Haftarah Journal of Jewish Music and Liturgy vol 15 1992 page 30 Arnold S Rosenberg Jewish Liturgy as a Spiritual System 2000 NJ Jason Aronson page 129 Macy Nulman The Encyclopedia of Jewish Prayer 1993 NJ Jason Aronson s v Birkhot Hahaftarah page 113 Rabbinical Council of America Siddur Avodat HaLev 2018 RCA Jerusalem pages 548 549 Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring page 91 Abraham Benisch The Pentateuch and the Haftaroth newly translated Rodelheim 2nd ed 1864 vol 1 Genesis page 227 Exodus page 195 etc Macy Nulman The Encyclopedia of Jewish Prayer 1993 NJ Jason Aronson s v Birkhot Hahaftarah page 113 Rabbi Eliezer Toledano The Orot Sephardic Shabbat Siddur Siddur Kol Sassoon Lakewood NJ Orot 1995 page 434 Isaiah 47 4 Psalm 89 53 last verse Bernhard S Jacobson The Sabbath Service An exposition and analysis of its structure contents language and ideas Hebrew 1968 Engl transl 1981 Tel Aviv Sinai Publ g page 280 Bernhard S Jacobson The Sabbath Service An exposition and analysis of its structure contents language and ideas Hebrew 1968 Engl transl 1981 Tel Aviv Sinai Publ g page 277 Quoting Jeremiah 23 6 Babylonian Talmud Pesachim 117b Joseph H Hertz The Authorised Daily Prayer Book NYC Bloch Publ g Co rev ed 1948 page 497 Macy Nulman The Encyclopedia of Jewish Prayer 1993 NJ Jason Aronson s v Birkhot Hahaftarah pages 113 114 Joseph H Hertz The Authorized Daily Prayer Book rev ed 1948 NYC Bloch Pub g pages 496 501 Nosson Scherman ed The Stone Edition Tanach 1996 Brooklyn Mesorah Pub ns pages xxiv xxv Nosson Scherman amp Meir Zlotowitz Siddur Imrei Ephraim The Complete ArtScroll Siddur Nusach Sefard 1985 Brooklyn Mesorah Pub ns pages 486 487 Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring pages 164 165 Mishna Megilla 4 4 4th sentence See Talmud Babli Megilla 23a amp 23b which mentions this as a doubtful requirement Ismar Elbogen Jewish Liturgy A Comprehensive History German 1913 English transl 1993 Philadelphia Jewish Publ n Society page 145 Arnold S Rosenberg Jewish Liturgy as a Spiritual System 2000 NJ Jason Aronson page 127 The Tosefta mention is in Megillah 3 9 Adolf Buchler The Reading of the Law and Prophets in a Triennial Cycle part ii Jewish Quarterly Review vol 6 nr 1 Oct 1893 page 2 citing the Mishna of Megilla iv 10 which discourages the use of 2nd Samuel chap 13 the rape of Tamar and Ezekiel chap 1 the vision of the heavenly chariot Also Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring pages 117 123 See generally Adolf Buchler The Reading of the Law and Prophets in a Triennial Cycle part i Jewish Quarterly Review vol 5 nr 31 April 1892 pages 420 468 and part ii Oct 1893 pages 1 73 Macy Nulman The Liturgical and Musical Development and Significance of the Haftarah Journal of Jewish Music amp Liturgy vol 15 1992 pages 29 30 Ginzberg Geonica vol 2 p 298 Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring chapter 4 pages 54 58 David E S Stein The Haftarot of Etz Hayim Conservative Judaism vol 54 nr 3 spring 2002 reprint pages 5 12 and the accompanying notes Based on the Posen minhagim book available on Otzar Hachochmah by subscription only Most of these Haftarot are documented in the volume edited by Hillel Sermanita and Angelo Piattelli available here Because the volume is intended for the Italian community in Jerusalem it does not include the Haftarot for the second days holidays not observed in Israel The selection of Haftarot for second day holidays can be seen in Machzor Shadal available in digital forn on the website of the National Library of Israel The prophetic readings of the Byzantine ritual differed fundamentally from those of the other Rabbanite Jews of the diaspora They have been preserved in the editions of the haftarot published with the Commentary of David Kimchi in Constantinople 1505 and in the edition of the Pentateuch and haftarot published in Constantinople 1522 and theorizing the Romaniote readings were a perpetuation of the selections of early medieval Eretz Yisrael Louis Finkelstein The Prophetic Readings According to the Palestinian Byzantine and Karaite Rites Hebrew Union College Annual vol 17 1942 1943 page 423 Adolf Buchler The Reading of the Law and Prophets in a Triennial Cycle part ii Jewish Quarterly Review vol 6 nr 1 Oct 1893 pages 1 73 discusses in some detail evidence of very early choices of haftarot particularly of the Karaites The Romaniote haftarot for the festivals can be found in Machzor Romania Venice 1523 Among the authorities used were editions of humashim by Joseph H Hertz 1937 2nd ed 1960 the second edition added several holiday haftarot probably on the authority of someone other than Hertz see article on Etz Hayim by Stein London Soncino Press cited as Hertz Nosson Scherman The Stone Edition 1993 Brooklyn Mesorah Publ ns the ArtScroll Series cited as ArtScroll Samson Raphael Hirsch T rumatch Tzvi one volume edition 1990 NY Judaica Press cited as Hirsch and lists appearing in editions of the Bible including Jerusalem Crown The Bible of the Hebrew University of Jerusalem 2000 Jerusalem cited as Jerusalem Crown Umberto Cassuto 1969 Hebrew Univ in Jerusalem cited as Cassuto Koren Publishers 2006 Jerusalem cited as Koren Elias Hiam Lindo A Jewish Calendar for 64 Years 1838 1902 London 1838 cited as Lindo sets forth the 1838 list of major Sephardic and Ashkenazic German London congregations his end verse numbers are invariably a verse beyond all the other sources so it appears that his end verse number is excluded rather than included Lindo does not set forth any of the Special Festival occasions nor the combined parshot Bible Society in Israel 1991 Jerusalem cited as Isr Bible Soc Aron Dotan Biblia Hebraica Leningradensia 2001 Massachusetts Hendrickson Publ rs cited as Dotan also by Aron Dotan the Bible published for the chaplains and troops of the Israeli Defense Forces 1973 Tel Aviv cited as IDF Jewish Publication Society translations in English generally as JPS specifically the American Jewish Version cited as JPS1917 and the JPS Tanakh cited as JPS1985 Abraham Benisch The Pentateuch and the Haftaroth newly translated Rodelheim 2nd ed 1864 cited as Benisch Rabbinical Assembly United Synagogue of Conservative Judaism organization formerly known as United Synagagues of America Etz Hayim Torah and Commentary 2001 Phil Jewish Publ n Society cited as SCJ see article on Etz Hayim by Stein And of course the very extensive list published as an appendix to volume 10 of the Encyclopedia Talmudit 1961 Tel Aviv cols 701 728 The 1854 book A Jewish Calendar for Fifty Years from A M 5614 till A M 5664 Sept 1853 to Sept 1904 by Jacques J Lyons and Abraham De Sola rabbis of similarly named synagogues respectively Ashkenazic in New York and Sephardic in Montreal which provided lists identified as the German and Portuguese custom presumably the practice in their own congregations cited as Lyons All of these provided both Ashkenazic and Sephardic lists Yemenite lists were provided in Koren Cassuto Jerusalem Crown IDF Italic lists were provided in Cassuto Dotan Mahgreb Frankfurt on Main and some others were provided in Hirsch Dotan the Encyclopedia Talmudit provided all of these and some others citing more than a dozen sources The Hebrew language version of this Wikipedia article worked up by an Israeli team as it read in the Spring of 2014 was also used cited as Isr Wikip It is very probable that various lists represent the practices only temporarily favored perhaps more than century ago by only a few or even one congregation possibly under the leadership of a particular rabbi or while using a particular humash then available and therefore the lists were subject to change and might well have changed and changed again in the intervening decades No two lists were entirely the same and compiling such lists required different materials and expertise than used to edit or comment on the Bible a b See Eli Ducker Haftaros of Vayetze and Vayishlach A Mistake Rectified David E S Stein The Haftarot of Etz Hayim Conservative Judaism vol 54 nr 3 spring 2002 reprint pages 1 2 See Eli Ducker The Haftarah of Parashat Shemot David E S Stein The Haftarot of Etz Hayim Conservative Judaism vol 54 nr 3 spring 2002 reprint page 2 a b Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring page 192 Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring pages 187 190 a b David E S Stein The Haftarot of Etz Hayim Conservative Judaism vol 54 nr 3 spring 2002 reprint pages 2 3 The Posen minhagim book says to begin ve ata ben adam which is verse 2 It is possible that they really started with verse 1 which is very generic a b See Eli Ducker The Haftarot for Behar and Behukkotai Exceptionally on combined weeks Syrian Jews used to read the haftarah for Behar Those in the United States now follow the general Sephardic custom In the Posen minhagim book it says that they ended with the words נאם ה This could refer to verses 15 30 or 31 However it is most likely that they were preserving an old tradition which likely would have been the same as the Italian and Yemenite rites Furthermore there is a contradiction in the list of Haftarot in this book whether the read this Haftorah or the one from Jeremiah read by most Ashkenazim Macy Nulman The Liturgical and Musical Development and Significance of the Haftarah Journal of Jewish Music amp Liturgy vol 15 1992 page 29 a b David E S Stein The Haftarot of Etz Hayim Conservative Judaism vol 54 nr 3 spring 2002 reprint page 3 According to one version in the Posen book they would read Dirshu on Shabbat Shuva and Shuva on the shabbat between Yom Kippur and Sukkot According to the other version they would read Shuva on Shabbat Shuva and this week they would read from Second Samuel like other Ashkenazim a b This is the Haftorah for the second day of Shemini Atzeret according to the Talmud Bavli Megillah 31a Nevertheless Seder Rav Amram Gaon notes that some have the custom of reading from the beginning of Joshua The later custom was gradually adopted universally but Machzor Romania 1523 still has the Haftorah from First Kings David E S Stein The Haftarot of Etz Hayim Conservative Judaism vol 54 nr 3 spring 2002 reprint pages 3 5 and notes on pages 15 18 Menahem Ben Yashar The Haftarah Readings of Shabbat Te shuvah Bar Ilan University s Parashot Hashavua Study Center Rosh Hashana 5768 Sept 2007 and Rabbi Mosheh Lichtenstein Shabbat Shuva the Israel Koschitzky Virtual Beit Midrash It would appear these special rules have been long discarded except perhaps by the intensely Orthodox this calendar situation occurred in recent years in the week after Yom Kippur in 2005 2008 2012 and 2014 but checking the back issues of the liturgical calendars in the weekly Jewish Press Brooklyn and the Ezras Torah Fund annual luach and the Colelchabad luach for the Lubavitcher hassidim as well the assortment of humashim and other resources used for writing this article finds no mention of it Hirsch and the additional pages to the revised edition of Hertz say Numbers 29 17 31 but JPS says the daily portion from Numbers 29 the Margolin Edition of The Torah 1999 Jerusalem amp NY Feldheim provides the list for the intermediate Sabbath of Sukkot depending on which day it falls outside the Land of Israel 1st day Numbers 29 17 22 3rd day Numbers 29 23 28 4th day Numbers 29 26 31 inside the Land of Israel 2nd day Numbers 29 20 22 4th day Numbers 29 26 28 5th day Numbers 29 29 31 However the ArtScroll Tikkun Kestenbaum Edition 3rd ed 2004 Brooklyn Mesorah has a different list 1st day Numbers 29 17 22 2nd day Numbers 29 20 25 4th day Numbers 29 26 31 presumably outside the Land of Israel Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring page 170 Abraham P Bloch The Biblical and Historical Background of Jewish Customs and Ceremonies 1980 NY KTAV Publishing page 208 and Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring pages 169 170 because it mentions Solomon dedicating the Temple during Sukkos Megillah 31a but Rav Amram Gaon 9th century instead preferred the first chapter of Joshua since it dealt with events following the completion of the Torah and the death of Moses Macy Nulman The Liturgical and Musical Development and Significance of the Haftarah Journal of Jewish Music and Liturgy vol 15 1992 page p 29 Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring pages 173 174 citing Massakhet Soferim 20 10 Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring pages 139 140 This appears only in the second not the first edition of Hertz meaning it was a reading added by someone other than Hertz the inclusion of 6 27 which the second edition of Hertz identifies in a footnote as a S reading is based on a few communities David E S Stein The Haftarot of Etz Hayim Conservative Judaism vol 54 nr 3 spring 2002 reprint page 2 and notes on pages 13 14 Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring page 140 The Posen book says that they ended וימליכו תחת אביו it is not entirely clear if and what they skipped in the middle Abraham P Bloch The Biblical and Historical Background of Jewish Customs and Ceremonies 1980 NY KTAV Publishing page 305 Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring page 142 Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring page 145 Macy Nulman The Encyclopedia of Jewish Prayer 1993 NJ Jason Aronson s v Yetziv Pitgam page 375 Ismar Elbogen Jewish Liturgy A comprehensive history Germany 1913 Engl transl 1993 Philadelphia JPS page 148 Shlomo Katz The Haftarah Laws Customs amp History 2000 Silver Spring Md Hamaayan The Torah Spring pages 34 and 149 150 Further reading editMichael Fishbane The JPS Bible Commentary Haftarot Philadelphia Jewish Publication Society 2002 ISBN 0 8276 0691 5 Laura Suzanne Lieber Study Guide to the JPS Bible Commentary Haftarot Philadelphia Jewish Publication Society 2002 ISBN 0 8276 0718 0 David L Leiber Etz Hayim Torah amp Commentary available from www jewishpub org 2001 Jacob Blumenthal amp Janet L Liss Etz Hayim Study Companion available from the Jewish Publication Society 2005 ISBN 0 8276 0822 5 Kenneth S Goldrich Yad LaTorah Laws and Customs of the Torah Service A Guide for Gabba im and Torah Readers ISBN 0 8381 0216 6 Available from the Book Service of www USCJ org 2002 Joseph Herman Hertz The Pentateuch and Haftorahs London Soncino Press 1937 2nd ed 1960 Jewish Publication Society of America The Holy Scriptures According to the Masoretic Text 1917 Kroeze David J D List of Yemenite Haftara and Torah Sections in the Manuscripts Database Kampen Protestant Theological Seminary 2009 Shlomo David Katz The Haftara Laws Customs amp History Silver Spring Maryland Hamaayan The Torah Spring 2000 W Gunther Plaut The Haftara Commentary New York URJ Press 1996 ISBN 0 8074 0551 5 1 Indice dei contenuti audio video del sito www torah it Italian Retrieved on 2008 08 03 Adolf Buchler The Reading of the Law and Prophets in a triennial cycle Jewish Quarterly Review vol 5 pp 420 268 April 1893 amp vol 6 pp 1 73 October 1893 David E S Stein The Haftarot of Etz Hayim Conservative Judaism vol 54 nr 3 spring 2002 reprint External links edit nbsp Wikisource has the text of the 1911 Encyclopaedia Britannica article Haptara Haftorah Audio World Digital Library Torah with Haftara Selections from 1485 Retrieved from https en wikipedia org w index php title Haftara amp oldid 1205123618, wikipedia, wiki, book, books, library,

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