HAFTARAH
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The '''haftarah''' or '''haftorah''' (Hebrew: 'הפטרה'‎; plural ''haftarot'' or ''haftorahs''; "parting," "taking leave") is a text important to the modern observance of Judaism. It consists of selections from the Hebrew Bible (''Tanach''), specifically from the books of ''Nevi'im'' ("The Prophets"), and it is read publicly in the synagogue after the reading of the Torah on each Sabbath, as well as on Jewish festivals and fast days. The ''haftarah'' usually has a thematic link to the Torah reading that precedes it. When the ''haftarah'' is read in the synagogue it is sung with cantillation ("trop" in Yiddish, "trope" in English), and its related blessings are said before and after it.
No one knows for certain the origins of reading the ''haftarah'', but several theories have been put forth. The most common explanation, accepted by some traditional Jewish authorities is that in 168 B.C.E., when the Jews were under the rule of the Seleucid king Antiochus IV Epiphanes, Chanukah#Story, they were forbidden from reading the Torah and made do by substituting a section of the rest of the Tanakh. When they were again able to read the Pentateuch, they kept reading the ''haftarah'' as well.
An alternative explanation, offered by Rabbis Reuven Margolies and Samson Raphael Hirsch, is that the ''haftarah'' reading was instituted to fight the influence of those sects in Judaism that viewed the Jewish Bible as consisting only of the Pentateuch.
But all offered explanations for the origin of reading the ''haftarah'' have unanswered difficulties.
Certainly the ''haftarah'' was read — perhaps not obligatorily or in all communities — as far back as circa C.E. 70: The Talmud mentions that a ''haftarah'' was read in the presence of Rabbi Eliezer ben Hyrcanus, who lived at that time. This was around the time of the destruction of the 2nd Temple. This difference may have to do with the differences between the Priests, who were lost with out the 2nd Temple, and the Synagogue Jews, who were changing the customs to deal with the fact that there was no longer a Holy Temple.
The ''haftarah'' is traditionally read by the ''maftir'', or the last person to be called up to the Torah scroll.
Rabbi Yosef Karo reports that for many years there were no set ''haftarot'': the ''maftir'' chose an appropriate passage from the Nevi'im. Over time, certain choices became established in certain communities; in contemporary Jewish observance one may not choose his own ''haftarah'', explains Rabbi Moshe Feinstein, as that would run against accepted custom. Rabbi Karo's explanation, however, helps to explain why communities have varying customs regarding what to read as ''haftarah''.
Blessings both precede and follow the ''haftarah'' reading. The blessings are read by the person to read the haftarah portion; the blessing before the ''haftarah'' is read in the tune of the ''haftarah''. The blessings following the ''haftarah'' are standard on all occasions the ''haftarah'' is read, except for the final blessing, which varies by date and is omitted on some days.
The ''haftarah'' 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).
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 melody 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.
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.''
Some Rishonim, including ''Rabbenu'' Yaakov Tam, report that a custom in the era of the Talmud was to read a ''haftarah'' at the ''mincha'' service each Sabbath afternoon — but that this ''haftarah'' 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 ''haftarah'' from ''Nevi'im'' Sabbath afternoons. Although this practice is virtually defunct, most halachic authorities maintain that there's 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.
==''Haftarah'' as a ''Bar''- or ''Bat-Mitzvah'' ritual==
The ''haftarah'' is read by some ''b'ne mitzvah'' at their respective ceremonies, along with some, all, or, sometimes, none of the Torah portion. This is often referred to, mainly in Hebrew schools and ''bar''- or ''bat-mitzvah'' preparatory programs, as a ''haftarah portion''.
The selection from ''Nevi'im'' read as the ''haftarah'' 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); ''I''=Italian custom; ''S''=Sephardic and Mizrahi custom (''SI''=Sephardic (Iberian); ''SM''=Mizrahi; ''SN''=Maghreb); ''Y''=Yemenite custom; ''Q''=Qarai/Karaite custom. When these letters do not appear, all customs agree.
★ ''Shemot''
★
★ A: Isaiah 27:6–28:13 & 29:22–23
★
★ S: Jeremiah 1:1–2:3
★ ''Va'eira''
★
★ Ezekiel 28:25–29:21
★ ''Bo''
★
★ Jeremiah 46:13–28
★ ''Beshalach''
★
★ Judges 4:4–5:31
★ ''Yitro''
★
★ Isaiah 6:1–7:6 & 9:5–6
★ ''Mishpatim''
★
★ Jeremiah 34:8–22 & 33:25–26
★ ''Terumah''
★
★ 1 Kings 5:26–6:13
★ ''Tetzaveh''
★
★ Ezekiel 43:10–27
★ ''Ki Tisa''
★
★ A: 1 Kings 18:1–39
★
★ S: 1 Kings 18:20–39
★ ''Vayakhel''
★
★ A:1 Kings 7:40–50
★
★ S:1 Kings 7:13–26
★ ''Pekudei''
★
★ A:1 Kings 7:51–8:21
★
★ S:1 Kings 7:40–50
★ ''Vayikra''
★
★ Isaiah 43:21–44:23
★ ''Tzav''
★
★ Jeremiah 7:21–8:3; 9:22, 23
★ ''Shemini''
★
★ A: 2 Samuel 6:1–7:17
★
★ S: 2 Samuel 6:1-19
★ ''Tazria''
★
★ 2 Kings 4:42–5:19
★ ''Tazria''–''Metzora''
★
★ 2 Kings 7:3–20
★ ''Metzora''
★
★ 2 Kings 7:3–20
★ ''Acharei''
★
★ A: Ezekiel 22:1–19
★
★ S: Ezekiel 22:1–16
★ ''Acharei''–''Kedoshim''
★
★ A: Amos 9:7–15
★
★ S: Ezekiel 20:2–20
★ ''Kedoshim''
★
★ A: Amos 9:7–15
★
★ S: Ezekiel 20:2–20
★ ''Emor''
★
★ Ezekiel 44:15–31
★ ''Behar''
★
★ Jeremiah 32:6–27
★ ''Behar''–''Bechukotai''
★
★ Jeremiah 16:19–17:14
★ ''Bechukotai''
★
★ Jeremiah 16:19–17:14
★ ''Bamidbar''
★
★ Hosea 2:1–22
★ ''Naso''
★
★ Judges 13:2–25
★ ''Behaalotecha''
★
★ Zechariah 2:14–4:7
★ ''Shlach''
★
★ Joshua 2:1–24
★ ''Korach''
★
★ 1 Samuel 11:14–12:22
★ ''Chukat''
★
★
★ ''Chukat''–''Balak''
★
★ Micah 5:6–6:8
★ ''Balak''
★
★
★ ''Pinchas'', before 18 Tamuz
★
★ 1 Kings 18:46-19:21
★ ''Pinchas'', after 17 Tamuz
★
★
★ ''Matot''
★
★
★ ''Matot''–''Masei''
★
★ A: & 3:4.
★
★ S: & 4:1–2.
★ ''Masei''
★
★ A: & 3:4.
★
★ S: & 4:1–2.
★ ''Devarim''
★
★ Isaiah 1:1–27
★ ''Va'etchanan''
★
★ Isaiah 40:1–26
★ ''Eikev''
★
★ Isaiah 49:14–51:3
★ ''Re'eh''
★
★ Isaiah 54:11–55:5
★ ''Shoftim''
★
★ Isaiah 51:12–52:12
★ ''Ki Teitzei''
★
★ Isaiah 54:1–10
★ ''Ki Tavo''
★
★ Isaiah 60:1–22
★ ''Nitzavim''
★
★ Isaiah 61:10–63:9
★ ''Nitzavim''–''Vayelech''
★
★ Isaiah 61:10–63:9
★ ''Vayelech''
★
★ Isaiah 55:6–56:8
★ ''Haazinu''
★
★ 2 Samuel 22:1–51
★ ''V'Zot HaBerachah''
★
★ A: Joshua 1.1–18
★
★ S: Joshua 1.1–9
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 ''hafatarot'' below (that for Rosh Hodesh and that for the day preceding Rosh Hodesh) are replaced by the regular weekly ''haftarah'' when the weekly reading is ''Masei'' or later.
★ Sabbath coinciding with the day preceding Rosh Hodesh, except Rosh Hodesh Nisan, Tevet, or Adar, and except Rosh Hashanah
★ Sabbath coinciding with Rosh Hodesh, except Rosh Hodesh Nisan, Tevet, or Adar, and except Rosh Hashanah
★ Sabbath immediately preceding the second day of Nisan (Sabbath of ''Parashat Hahodesh'')
★ Sabbath immediately preceding Passover (''Shabbat Hagadol'')
★ First day of Passover
★ Second day of Passover (outside of ''Eretz Yisrael'')
★ Sabbath of the intermediate days of Passover
★ Seventh day of Passover
★ Eighth day of Passover (outside of ''Eretz Yisrael'')
★ First day of ''Shavuot''
★ Second day of ''Shavuot'' (outside of ''Eretz Yisrael'')
★
★ Habakkuk 2:20–3:19
★ 9 Av, morning ''haftarah''
★
★ Jeremiah 8.13–9.23
★ 9 Av, afternoon ''haftarah''
★
★ A: Isaiah 55:6–56:8
★
★ most S: Hosea 14:2–10
★ Sabbath coinciding with Rosh Hodesh Elul
★ First day of ''Rosh Hashanah''
★
★ 1 Samuel 1:1–2:20
★ Second day of ''Rosh Hashanah''
★
★ Jeremiah 31:1–19
★ Fast of Gedaliah, morning ''haftarah''
★
★ None
★ Fast of Gedaliah, afternoon ''haftarah''
★
★ A, Y, some S: Isaiah 55:6–56:8
★ Sabbath before ''Yom Kippur'' (''Shabbat Shuva'')
★
★ Hosea 14:2–10. Also, communities add either Joel 2:15–17 or Micah 7:18–20. However, many communities nowadays add both these passages, a custom generally considered baseless.
★
★ Some communities read Isaiah 55:6–56:8 instead.
★ ''Yom Kippur'', morning ''haftarah''
★
★ Isaiah 57:14–58:14
★ ''Yom Kippur'', afternoon ''haftarah''
★
★ Jonah (entire), and Micah 7:18–20
★ First day of ''Sukkot''
★ Second day of ''Sukkot'' (outside of ''Eretz Yisrael'')
★
★ Kings I 8:2–21
★ Sabbath of the intermerdiate days of ''Sukkot''
★ ''Shemini Atzeret'' (outside of ''Eretz Yisrael'')
★
★ 1 Kings 8:54–9:1
★ ''Simhat Torah''
★
★ A: Joshua 1:1–18
★
★ S: Joshua 1:1–9
★
★ Some communities: 1 Kings 8:22–53
★ First (or only) Sabbath of ''Hanukkah''
★ Second Sabbath of ''Hanukkah''
★
★ 1 Kings 7:40–50
★ Sabbath immediately preceding the second day of Adar (or Adar II) (Sabbath of ''Parashat Shekalim'')
★ Sabbath immediately preceding ''Purim'' (Sabbath of ''Parashat Zachor'')
★ Sabbath ''Shushan Purim'' in cities that celebrate it
★ Sabbath ''Shushan Purim'' in cities that celebrate Purim
★
★ No special ''haftarah'': the usual ''haftarah'' for that week's ''parsha'' is read
★ Sabbath immediately following ''Shushan Purim'' (Sabbath of ''Parashat Parah'')
★ Fast days (other than those listed above), morning ''haftarah''
★
★ None
★ Fast days (other than those listed above), afternoon ''haftarah''
★
★ A: Isaiah 55:6–56:8
★
★ S: none
It was customary in many communities to read Isaiah 61:10 – 63:9 if a bridegroom (who had married within the previous week) was present in the synagogue. Customs varied:
★ In some communities, this entire ''haftarah'' was read, supplanting the usual ''haftarah'' 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 ''haftarah'', either before or after — depending on local custom — the closing blessings of the ''haftarah''.
When a Talmudically specified ''haftarah'' was to be read on a certain Sabbath (e.g., on Sabbath of Hanukkah), some communities did not read the bridegroom's ''haftarah'', preferring to keep to the standard ''haftarah'' of the week. Again, customs varied:
★ In some communities, the bridegroom's ''haftarah'' was read.
★ Some communities, even though they normally read the entire briodegroom's ''haftarah'' for a bridegroom, now merely appended a few verses of it to the weekly ''haftarah''.
★ Some communities omitted the bridegroom's ''haftarah'' altogether, reading the weekly ''haftarah'' instead.
Nowadays, this custom has virtually disappeared. No one except the Karaite Jews reads a special ''haftarah'' for a bridegroom any longer.
★ Katz, Shlomo [David] (2000). ''The Haftarah: Laws, Customs, & History''. Silver Spring, Maryland: Hamaayan/The Torah Spring.
★ Hertz, J. H. (1917). "The Pentetuch and Haftorahs". Jewish Publication Society of America.
★ 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.
★ W. Gunther Plaut. ''The Haftarah Commentary''. New York: UAHC Press, 1996. ISBN 0-8074-0551-5.
★ Torah reading
★ Cantillation
★ Nevi'im
★ Parshah
★ This week's Torah and Haftarah readings.
★ Hyperlinked table of ''hafatarot''
★ Text and translation by Parasha
★ Karaite Haftaroth (Congregation Orah Saddiqim in Albany, NY)
★ Insights and translations of Haftarah
★ MP3 of haftorahs
History
No one knows for certain the origins of reading the ''haftarah'', but several theories have been put forth. The most common explanation, accepted by some traditional Jewish authorities is that in 168 B.C.E., when the Jews were under the rule of the Seleucid king Antiochus IV Epiphanes, Chanukah#Story, they were forbidden from reading the Torah and made do by substituting a section of the rest of the Tanakh. When they were again able to read the Pentateuch, they kept reading the ''haftarah'' as well.
An alternative explanation, offered by Rabbis Reuven Margolies and Samson Raphael Hirsch, is that the ''haftarah'' reading was instituted to fight the influence of those sects in Judaism that viewed the Jewish Bible as consisting only of the Pentateuch.
But all offered explanations for the origin of reading the ''haftarah'' have unanswered difficulties.
Certainly the ''haftarah'' was read — perhaps not obligatorily or in all communities — as far back as circa C.E. 70: The Talmud mentions that a ''haftarah'' was read in the presence of Rabbi Eliezer ben Hyrcanus, who lived at that time. This was around the time of the destruction of the 2nd Temple. This difference may have to do with the differences between the Priests, who were lost with out the 2nd Temple, and the Synagogue Jews, who were changing the customs to deal with the fact that there was no longer a Holy Temple.
Who reads the ''haftarah''
The ''haftarah'' is traditionally read by the ''maftir'', or the last person to be called up to the Torah scroll.
Rabbi Yosef Karo reports that for many years there were no set ''haftarot'': the ''maftir'' chose an appropriate passage from the Nevi'im. Over time, certain choices became established in certain communities; in contemporary Jewish observance one may not choose his own ''haftarah'', explains Rabbi Moshe Feinstein, as that would run against accepted custom. Rabbi Karo's explanation, however, helps to explain why communities have varying customs regarding what to read as ''haftarah''.
The ''haftarah'' blessings
Blessings both precede and follow the ''haftarah'' reading. The blessings are read by the person to read the haftarah portion; the blessing before the ''haftarah'' is read in the tune of the ''haftarah''. The blessings following the ''haftarah'' are standard on all occasions the ''haftarah'' is read, except for the final blessing, which varies by date and is omitted on some days.
''Haftarah'' cantillation
The ''haftarah'' 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).
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 melody 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.
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.''
''Haftarot'' on Sabbath afternoon
Some Rishonim, including ''Rabbenu'' Yaakov Tam, report that a custom in the era of the Talmud was to read a ''haftarah'' at the ''mincha'' service each Sabbath afternoon — but that this ''haftarah'' 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 ''haftarah'' from ''Nevi'im'' Sabbath afternoons. Although this practice is virtually defunct, most halachic authorities maintain that there's 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.
==''Haftarah'' as a ''Bar''- or ''Bat-Mitzvah'' ritual==
The ''haftarah'' is read by some ''b'ne mitzvah'' at their respective ceremonies, along with some, all, or, sometimes, none of the Torah portion. This is often referred to, mainly in Hebrew schools and ''bar''- or ''bat-mitzvah'' preparatory programs, as a ''haftarah portion''.
List of ''Haftarot''
The selection from ''Nevi'im'' read as the ''haftarah'' 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); ''I''=Italian custom; ''S''=Sephardic and Mizrahi custom (''SI''=Sephardic (Iberian); ''SM''=Mizrahi; ''SN''=Maghreb); ''Y''=Yemenite custom; ''Q''=Qarai/Karaite custom. When these letters do not appear, all customs agree.
''Haftarot'' for Exodus
★ ''Shemot''
★
★ A: Isaiah 27:6–28:13 & 29:22–23
★
★ S: Jeremiah 1:1–2:3
★ ''Va'eira''
★
★ Ezekiel 28:25–29:21
★ ''Bo''
★
★ Jeremiah 46:13–28
★ ''Beshalach''
★
★ Judges 4:4–5:31
★ ''Yitro''
★
★ Isaiah 6:1–7:6 & 9:5–6
★ ''Mishpatim''
★
★ Jeremiah 34:8–22 & 33:25–26
★ ''Terumah''
★
★ 1 Kings 5:26–6:13
★ ''Tetzaveh''
★
★ Ezekiel 43:10–27
★ ''Ki Tisa''
★
★ A: 1 Kings 18:1–39
★
★ S: 1 Kings 18:20–39
★ ''Vayakhel''
★
★ A:1 Kings 7:40–50
★
★ S:1 Kings 7:13–26
★ ''Pekudei''
★
★ A:1 Kings 7:51–8:21
★
★ S:1 Kings 7:40–50
''Haftarot'' for Leviticus
★ ''Vayikra''
★
★ Isaiah 43:21–44:23
★ ''Tzav''
★
★ Jeremiah 7:21–8:3; 9:22, 23
★ ''Shemini''
★
★ A: 2 Samuel 6:1–7:17
★
★ S: 2 Samuel 6:1-19
★ ''Tazria''
★
★ 2 Kings 4:42–5:19
★ ''Tazria''–''Metzora''
★
★ 2 Kings 7:3–20
★ ''Metzora''
★
★ 2 Kings 7:3–20
★ ''Acharei''
★
★ A: Ezekiel 22:1–19
★
★ S: Ezekiel 22:1–16
★ ''Acharei''–''Kedoshim''
★
★ A: Amos 9:7–15
★
★ S: Ezekiel 20:2–20
★ ''Kedoshim''
★
★ A: Amos 9:7–15
★
★ S: Ezekiel 20:2–20
★ ''Emor''
★
★ Ezekiel 44:15–31
★ ''Behar''
★
★ Jeremiah 32:6–27
★ ''Behar''–''Bechukotai''
★
★ Jeremiah 16:19–17:14
★ ''Bechukotai''
★
★ Jeremiah 16:19–17:14
''Haftarot'' for Numbers
★ ''Bamidbar''
★
★ Hosea 2:1–22
★ ''Naso''
★
★ Judges 13:2–25
★ ''Behaalotecha''
★
★ Zechariah 2:14–4:7
★ ''Shlach''
★
★ Joshua 2:1–24
★ ''Korach''
★
★ 1 Samuel 11:14–12:22
★ ''Chukat''
★
★
★ ''Chukat''–''Balak''
★
★ Micah 5:6–6:8
★ ''Balak''
★
★
★ ''Pinchas'', before 18 Tamuz
★
★ 1 Kings 18:46-19:21
★ ''Pinchas'', after 17 Tamuz
★
★
★ ''Matot''
★
★
★ ''Matot''–''Masei''
★
★ A: & 3:4.
★
★ S: & 4:1–2.
★ ''Masei''
★
★ A: & 3:4.
★
★ S: & 4:1–2.
''Haftarot'' for Deuteronomy
★ ''Devarim''
★
★ Isaiah 1:1–27
★ ''Va'etchanan''
★
★ Isaiah 40:1–26
★ ''Eikev''
★
★ Isaiah 49:14–51:3
★ ''Re'eh''
★
★ Isaiah 54:11–55:5
★ ''Shoftim''
★
★ Isaiah 51:12–52:12
★ ''Ki Teitzei''
★
★ Isaiah 54:1–10
★ ''Ki Tavo''
★
★ Isaiah 60:1–22
★ ''Nitzavim''
★
★ Isaiah 61:10–63:9
★ ''Nitzavim''–''Vayelech''
★
★ Isaiah 61:10–63:9
★ ''Vayelech''
★
★ Isaiah 55:6–56:8
★ ''Haazinu''
★
★ 2 Samuel 22:1–51
★ ''V'Zot HaBerachah''
★
★ A: Joshua 1.1–18
★
★ S: Joshua 1.1–9
''Haftarot'' for special Sabbaths, Festivals, and Fast Days
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 ''hafatarot'' below (that for Rosh Hodesh and that for the day preceding Rosh Hodesh) are replaced by the regular weekly ''haftarah'' when the weekly reading is ''Masei'' or later.
★ Sabbath coinciding with the day preceding Rosh Hodesh, except Rosh Hodesh Nisan, Tevet, or Adar, and except Rosh Hashanah
★ Sabbath coinciding with Rosh Hodesh, except Rosh Hodesh Nisan, Tevet, or Adar, and except Rosh Hashanah
★ Sabbath immediately preceding the second day of Nisan (Sabbath of ''Parashat Hahodesh'')
★ Sabbath immediately preceding Passover (''Shabbat Hagadol'')
★ First day of Passover
★ Second day of Passover (outside of ''Eretz Yisrael'')
★ Sabbath of the intermediate days of Passover
★ Seventh day of Passover
★ Eighth day of Passover (outside of ''Eretz Yisrael'')
★ First day of ''Shavuot''
★ Second day of ''Shavuot'' (outside of ''Eretz Yisrael'')
★
★ Habakkuk 2:20–3:19
★ 9 Av, morning ''haftarah''
★
★ Jeremiah 8.13–9.23
★ 9 Av, afternoon ''haftarah''
★
★ A: Isaiah 55:6–56:8
★
★ most S: Hosea 14:2–10
★ Sabbath coinciding with Rosh Hodesh Elul
★ First day of ''Rosh Hashanah''
★
★ 1 Samuel 1:1–2:20
★ Second day of ''Rosh Hashanah''
★
★ Jeremiah 31:1–19
★ Fast of Gedaliah, morning ''haftarah''
★
★ None
★ Fast of Gedaliah, afternoon ''haftarah''
★
★ A, Y, some S: Isaiah 55:6–56:8
★ Sabbath before ''Yom Kippur'' (''Shabbat Shuva'')
★
★ Hosea 14:2–10. Also, communities add either Joel 2:15–17 or Micah 7:18–20. However, many communities nowadays add both these passages, a custom generally considered baseless.
★
★ Some communities read Isaiah 55:6–56:8 instead.
★ ''Yom Kippur'', morning ''haftarah''
★
★ Isaiah 57:14–58:14
★ ''Yom Kippur'', afternoon ''haftarah''
★
★ Jonah (entire), and Micah 7:18–20
★ First day of ''Sukkot''
★ Second day of ''Sukkot'' (outside of ''Eretz Yisrael'')
★
★ Kings I 8:2–21
★ Sabbath of the intermerdiate days of ''Sukkot''
★ ''Shemini Atzeret'' (outside of ''Eretz Yisrael'')
★
★ 1 Kings 8:54–9:1
★ ''Simhat Torah''
★
★ A: Joshua 1:1–18
★
★ S: Joshua 1:1–9
★
★ Some communities: 1 Kings 8:22–53
★ First (or only) Sabbath of ''Hanukkah''
★ Second Sabbath of ''Hanukkah''
★
★ 1 Kings 7:40–50
★ Sabbath immediately preceding the second day of Adar (or Adar II) (Sabbath of ''Parashat Shekalim'')
★ Sabbath immediately preceding ''Purim'' (Sabbath of ''Parashat Zachor'')
★ Sabbath ''Shushan Purim'' in cities that celebrate it
★ Sabbath ''Shushan Purim'' in cities that celebrate Purim
★
★ No special ''haftarah'': the usual ''haftarah'' for that week's ''parsha'' is read
★ Sabbath immediately following ''Shushan Purim'' (Sabbath of ''Parashat Parah'')
★ Fast days (other than those listed above), morning ''haftarah''
★
★ None
★ Fast days (other than those listed above), afternoon ''haftarah''
★
★ A: Isaiah 55:6–56:8
★
★ S: none
''Haftarah'' for a bridegroom
It was customary in many communities to read Isaiah 61:10 – 63:9 if a bridegroom (who had married within the previous week) was present in the synagogue. Customs varied:
★ In some communities, this entire ''haftarah'' was read, supplanting the usual ''haftarah'' 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 ''haftarah'', either before or after — depending on local custom — the closing blessings of the ''haftarah''.
When a Talmudically specified ''haftarah'' was to be read on a certain Sabbath (e.g., on Sabbath of Hanukkah), some communities did not read the bridegroom's ''haftarah'', preferring to keep to the standard ''haftarah'' of the week. Again, customs varied:
★ In some communities, the bridegroom's ''haftarah'' was read.
★ Some communities, even though they normally read the entire briodegroom's ''haftarah'' for a bridegroom, now merely appended a few verses of it to the weekly ''haftarah''.
★ Some communities omitted the bridegroom's ''haftarah'' altogether, reading the weekly ''haftarah'' instead.
Nowadays, this custom has virtually disappeared. No one except the Karaite Jews reads a special ''haftarah'' for a bridegroom any longer.
References
★ Katz, Shlomo [David] (2000). ''The Haftarah: Laws, Customs, & History''. Silver Spring, Maryland: Hamaayan/The Torah Spring.
★ Hertz, J. H. (1917). "The Pentetuch and Haftorahs". Jewish Publication Society of America.
Further reading
★ 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.
★ W. Gunther Plaut. ''The Haftarah Commentary''. New York: UAHC Press, 1996. ISBN 0-8074-0551-5.
See also
★ Torah reading
★ Cantillation
★ Nevi'im
★ Parshah
External links
★ This week's Torah and Haftarah readings.
★ Hyperlinked table of ''hafatarot''
★ Text and translation by Parasha
★ Karaite Haftaroth (Congregation Orah Saddiqim in Albany, NY)
★ Insights and translations of Haftarah
★ MP3 of haftorahs
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