haftarah

He who reads the Megillah may either stand or sit. Whether one read it or two read it [together] they [those listening] have fulfilled their obligation. In places where it is the custom to say a blessing, they say the blessing, and where it is not the custom they do not say the blessing. On Mondays and Thursdays and on Shabbat at minhah, three read from the torah, they do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.

On Rosh Hodesh and on the intermediate days of festivals four read. They do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it. This is the general rule: on any day which has a musaf and is not a festival four read. On a festival five. On Yom Hakippurim six. On Shabbat seven; they may not decrease [from this number] but they may add [to it], and they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.

On Rosh Hodesh and on the intermediate days of festivals four read. They do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it. This is the general rule: on any day which has a musaf and is not a festival four read. On a festival five. On Yom Hakippurim six. On Shabbat seven; they may not decrease [from this number] but they may add [to it], and they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.

They do not recite the Shema responsively, And they do not pass before the ark; And they [the priests] do not lift up their hands; And they do not read the Torah [publicly]; And they do not conclude with a haftarah from the prophets; And they do not make stops [at funeral] processions; And they do not say the blessing for mourners, or the comfort of mourners, or the blessing of bridegrooms; And they do not mention God’s name in the invitation [to say Birkat Hamazon]; Except in the presence of ten. [For redeeming sanctified] land nine and a priest [are sufficient], and similarly with human beings.

The one who concludes with the haftarah also leads the responsive reading of the Shema and he passes before the ark and he lifts up his hands. If he is a child, his father or his teacher passes before the ark in his place.

The incident of Reuven is read but not translated. The story of Tamar is read and translated. The first part of the incident of the golden calf is both read and translated, but the second is read but not translated. The blessing of the priests, the stories of David and Amnon are not read or translated. They do not conclude with the portion of the chariot as a haftarah. But Rabbi Judah permits this. R. Eliezar says: they do not conclude with “Proclaim Jerusalem’s [abominations]” (Ezekiel as a haftarah.

The incident of Reuven is read but not translated. The story of Tamar is read and translated. The first part of the incident of the golden calf is both read and translated, but the second is read but not translated. The blessing of the priests, the stories of David and Amnon are not read or translated. They do not conclude with the portion of the chariot as a haftarah. But Rabbi Judah permits this. R. Eliezar says: they do not conclude with “Proclaim Jerusalem’s [abominations]” (Ezekiel as a haftarah.

Samuel asked Rab : Should one respond "Amen" after the children in school? He replied : We make the response "Amen" after everybody except school-children, because they only utter [the benediction] for the purpose of learning it. This rule applies when it is not the time that they read the Haftarah ; but should it be the time when they read the Haftarah, one does make the response.

Samuel asked Rab : Should one respond "Amen" after the children in school? He replied : We make the response "Amen" after everybody except school-children, because they only utter [the benediction] for the purpose of learning it. This rule applies when it is not the time that they read the Haftarah ; but should it be the time when they read the Haftarah, one does make the response.

R. Isaac b. Jacob Bar-Giyore sent the following statement in the name of R. Johanan: Although it was said that linen garments are not subject to the law forbidding washing, it is nevertheless forbidden to put on washed linen garments during the week in which the ninth of Ab occurs. Said Rab, this prohibition applies only to the days preceding the ninth (within the same week), but on the days following, the wearing is permitted. Samuel, however, said, it is forbidden even on the days following. An objection was raised from this Baraita: During the week in which the ninth of Ab occurs, one is not allowed to cut one's hair or to wash one's clothes. What is the exact meaning of this law? It is as follows: If the ninth happens to be on Sunday, it is allowed to wash during all the following days of the week; if it be on Monday, Tuesday, Wednesday, or Thursday, it is not allowed to wash on any of the days (of the week) preceding it, while on the days following, it is allowed; if the ninth happens to be on Friday, it is allowed to wash on Thursday for the honor of the Sabbath; if, however, one failed to wash on Thursday, he may do so on Friday from Minḥah time and onward, but prior to Minḥah time it is forbidden. ['Abbayi, however, or, as some say, R. 'Aḥa b. Jacob, deprecated this deed.] If the ninth be on Monday or Thursday, three men are called up to read the Torah, the last one of whom reads also the Haftarah, but if it be on Tuesday or Wednesday, one man reads both the Torah and the Haftarah; R. Jose said, always three men must read the Torah, the last one of whom also reads the Haftarah. Now, is not this Baraita (which teaches explicitly that on the days following the ninth, washing is allowed) a refutation of Samuel? Samuel can answer that the Tannaim differ regarding this matter, for it is taught in a Baraita: If the ninth of Ab or the eve of the ninth of Ab is on Saturday, one may continue eating as much as one wants and one may place on his table a royal banquet like that of king Solomon in his time; cutting the hair and washing clothes are forbidden from the first of the month of Ab to the day of the fast; this is the opinion of R. Meir; R. Judah said, cutting the hair and washing are forbidden during the entire month; Rabban Simeon b. Gamaliel says, they are forbidden only during the week in which the ninth occurs. Another Baraita teaches: Mourning must be observed from the first of the month to the day of the fast; this is the opinion of R. Meir; R. Judah says, it must be observed during the entire month; Rabban Simeon b. Gamaliel says, only during the week in which the ninth occurs.

R. Isaac b. Jacob Bar-Giyore sent the following statement in the name of R. Johanan: Although it was said that linen garments are not subject to the law forbidding washing, it is nevertheless forbidden to put on washed linen garments during the week in which the ninth of Ab occurs. Said Rab, this prohibition applies only to the days preceding the ninth (within the same week), but on the days following, the wearing is permitted. Samuel, however, said, it is forbidden even on the days following. An objection was raised from this Baraita: During the week in which the ninth of Ab occurs, one is not allowed to cut one's hair or to wash one's clothes. What is the exact meaning of this law? It is as follows: If the ninth happens to be on Sunday, it is allowed to wash during all the following days of the week; if it be on Monday, Tuesday, Wednesday, or Thursday, it is not allowed to wash on any of the days (of the week) preceding it, while on the days following, it is allowed; if the ninth happens to be on Friday, it is allowed to wash on Thursday for the honor of the Sabbath; if, however, one failed to wash on Thursday, he may do so on Friday from Minḥah time and onward, but prior to Minḥah time it is forbidden. ['Abbayi, however, or, as some say, R. 'Aḥa b. Jacob, deprecated this deed.] If the ninth be on Monday or Thursday, three men are called up to read the Torah, the last one of whom reads also the Haftarah, but if it be on Tuesday or Wednesday, one man reads both the Torah and the Haftarah; R. Jose said, always three men must read the Torah, the last one of whom also reads the Haftarah. Now, is not this Baraita (which teaches explicitly that on the days following the ninth, washing is allowed) a refutation of Samuel? Samuel can answer that the Tannaim differ regarding this matter, for it is taught in a Baraita: If the ninth of Ab or the eve of the ninth of Ab is on Saturday, one may continue eating as much as one wants and one may place on his table a royal banquet like that of king Solomon in his time; cutting the hair and washing clothes are forbidden from the first of the month of Ab to the day of the fast; this is the opinion of R. Meir; R. Judah said, cutting the hair and washing are forbidden during the entire month; Rabban Simeon b. Gamaliel says, they are forbidden only during the week in which the ninth occurs. Another Baraita teaches: Mourning must be observed from the first of the month to the day of the fast; this is the opinion of R. Meir; R. Judah says, it must be observed during the entire month; Rabban Simeon b. Gamaliel says, only during the week in which the ninth occurs.

R. Isaac b. Jacob Bar-Giyore sent the following statement in the name of R. Johanan: Although it was said that linen garments are not subject to the law forbidding washing, it is nevertheless forbidden to put on washed linen garments during the week in which the ninth of Ab occurs. Said Rab, this prohibition applies only to the days preceding the ninth (within the same week), but on the days following, the wearing is permitted. Samuel, however, said, it is forbidden even on the days following. An objection was raised from this Baraita: During the week in which the ninth of Ab occurs, one is not allowed to cut one's hair or to wash one's clothes. What is the exact meaning of this law? It is as follows: If the ninth happens to be on Sunday, it is allowed to wash during all the following days of the week; if it be on Monday, Tuesday, Wednesday, or Thursday, it is not allowed to wash on any of the days (of the week) preceding it, while on the days following, it is allowed; if the ninth happens to be on Friday, it is allowed to wash on Thursday for the honor of the Sabbath; if, however, one failed to wash on Thursday, he may do so on Friday from Minḥah time and onward, but prior to Minḥah time it is forbidden. ['Abbayi, however, or, as some say, R. 'Aḥa b. Jacob, deprecated this deed.] If the ninth be on Monday or Thursday, three men are called up to read the Torah, the last one of whom reads also the Haftarah, but if it be on Tuesday or Wednesday, one man reads both the Torah and the Haftarah; R. Jose said, always three men must read the Torah, the last one of whom also reads the Haftarah. Now, is not this Baraita (which teaches explicitly that on the days following the ninth, washing is allowed) a refutation of Samuel? Samuel can answer that the Tannaim differ regarding this matter, for it is taught in a Baraita: If the ninth of Ab or the eve of the ninth of Ab is on Saturday, one may continue eating as much as one wants and one may place on his table a royal banquet like that of king Solomon in his time; cutting the hair and washing clothes are forbidden from the first of the month of Ab to the day of the fast; this is the opinion of R. Meir; R. Judah said, cutting the hair and washing are forbidden during the entire month; Rabban Simeon b. Gamaliel says, they are forbidden only during the week in which the ninth occurs. Another Baraita teaches: Mourning must be observed from the first of the month to the day of the fast; this is the opinion of R. Meir; R. Judah says, it must be observed during the entire month; Rabban Simeon b. Gamaliel says, only during the week in which the ninth occurs.

On Mondays and Thursdays and on Shabbat at minhah, three read from the torah, they do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.

On Rosh Hodesh and on the intermediate days of festivals four read. They do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. They do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets.

On Rosh Hodesh and on the intermediate days of festivals four read. They do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. They do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets.

This is the general rule: on any day which has a musaf and is not a festival four read. On a festival five. On Yom Hakippurim six. On Shabbat seven; they may not decrease [from this number] but they may add [to it], and they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.

But according to R. Ashi, who is the author of the Mishnah? It is neither the First Tanna nor R. Yose, as it has been taught: If it [the ninth of Av] falls on Monday or Thursday, three read and one [of them] says a haftarah. If on Tuesday or Wednesday, one reads and [the same] one says the haftarah. R. Yose, however, says that in all cases three read and one [of them] says the haftarah.

But according to R. Ashi, who is the author of the Mishnah? It is neither the First Tanna nor R. Yose, as it has been taught: If it [the ninth of Av] falls on Monday or Thursday, three read and one [of them] says a haftarah. If on Tuesday or Wednesday, one reads and [the same] one says the haftarah. R. Yose, however, says that in all cases three read and one [of them] says the haftarah.

But according to R. Ashi, who is the author of the Mishnah? It is neither the First Tanna nor R. Yose, as it has been taught: If it [the ninth of Av] falls on Monday or Thursday, three read and one [of them] says a haftarah. If on Tuesday or Wednesday, one reads and [the same] one says the haftarah. R. Yose, however, says that in all cases three read and one [of them] says the haftarah.

one who says he does not count is like Ulla, who said: Why is it proper for the one who reads the haftarah from the Prophet to read in the Torah first? To show respect for the Torah. Since he reads [only] out of respect for the Torah, he should not be counted to make up the seven.

They objected: He who says the haftarah from the Prophet should not read less than twenty-one verses, corresponding to [those read by] the seven who have read in the Torah. Now if it is as you say, there are twenty-four? Since it is only out of respect for the Torah [that he reads],

Rava raised a difficult: There is, he said, [the haftarah of] "Add your burnt-offerings" (Jeremiah 7:21) in which there are not twenty-one verses, and yet we read it! The case is different there, because the subject is completed [before twenty-one verses].

1) They do not recite the Shema responsively, 2) And they do not pass before the ark; 3) And [the priests] do not lift up their hands; 4) And they do not read the Torah [publicly]; 5) And they do not conclude with a haftarah from the prophets;

The one who concludes with the haftarah also leads the responsive reading of the Shema and he passes before the ark and he lifts up his hands. If he is a child, his father or his teacher passes before the ark in his place.

GEMARA. What is the reason [why the one who says the haftarah does all of these other things]? Papa said: For his honor. Rabbah bar Shimi said: So they do not come to quarrel.

They do not conclude with the portion of the chariot as a haftarah. But Rabbi Judah permits this. Eliezer says: They do not conclude with “Proclaim Jerusalem’s [abominations]” (Ezekiel 16) as a haftarah.

They do not conclude with the portion of the chariot as a haftarah. But Rabbi Judah permits this. Eliezer says: They do not conclude with “Proclaim Jerusalem’s [abominations]” (Ezekiel 16) as a haftarah.

They objected: When Rosh Hodesh Adar falls on Shabbat, the portion of Shekalim is read, and they read as the haftarah the chapter of Yehoyada the Priest. This works for the one who says that “When you count” should be said, that is why they read the haftorah of Yehoyada the Priest because it is similar in subject, as it is written [there], “The money of the persons according to its value” (II Kings 12:5). But according to the one who says that “My sacrifice, my food” is there any similarity?

It has been taught in agreement with Shmuel: When Rosh Hodesh Adar falls on Shabbat, the portion “When you count” is read, and they read the haftarah concerning “Yehoyada the Priest.”

On the fourth, “this month shall be for you” (Exodus 12:2). Our Rabbis taught: If Rosh Hodesh Adar falls on Shabbat, we read Ki Tisa and as haftarah [the portion about] Yehoyada. Which is the first Shabbat? The one on which Rosh Hodesh Adar falls in the following week, even if on Friday. On the second Shabbat Zakhor is read, and for haftarah, “I have visited” (II Samuel 15:2). Which is the second Shabbat? The one in which Purim falls in the following week, even if on Friday.

On the fourth, “this month shall be for you” (Exodus 12:2). Our Rabbis taught: If Rosh Hodesh Adar falls on Shabbat, we read Ki Tisa and as haftarah [the portion about] Yehoyada. Which is the first Shabbat? The one on which Rosh Hodesh Adar falls in the following week, even if on Friday. On the second Shabbat Zakhor is read, and for haftarah, “I have visited” (II Samuel 15:2). Which is the second Shabbat? The one in which Purim falls in the following week, even if on Friday.

On the third Shabbat the portion of the red heifer is read, and for haftarah, “And I shall sprinkle on you” (Ezekiel 36:25). Which is the third Shabbat? The one which follows Purim. On the fourth “This month” is read, and for haftarah, “Thus says the Lord God, in the first month on the first of the month” (Ezekiel 45:18).

On the third Shabbat the portion of the red heifer is read, and for haftarah, “And I shall sprinkle on you” (Ezekiel 36:25). Which is the third Shabbat? The one which follows Purim. On the fourth “This month” is read, and for haftarah, “Thus says the Lord God, in the first month on the first of the month” (Ezekiel 45:18).

This accords well with the one who says that the order of weekly portions is resumed, that is why a portion is read on weekdays. But according to the one who says that the order of haftarot is resumed, is there any haftarah on [ordinary] weekdays?

What do we do? Abaye said: From the morning to midday we examine the affairs of the town; from midday to evening, for a quarter of the day we read the Torah portion and the haftarah, and for a quarter we ask for mercy as it says, “And they read in the scroll of the Torah of their Lord a fourth part of the day, and another part they confessed and prostrated themselves before the Lord their God” (Nehemiah 9:3).

GEMARA. Our Rabbis taught: On Pesah we read from the section of the festivals and for haftarah the account of the Pesah at Gilgal (Joshua 5). And now that we keep two days of Pesah, the haftarah of the first day is the account of the Pesah in Gilgal and of the second day that of the Pesah of Josiah (II Kings 23:1-9, 21-25).

GEMARA. Our Rabbis taught: On Pesah we read from the section of the festivals and for haftarah the account of the Pesah at Gilgal (Joshua 5). And now that we keep two days of Pesah, the haftarah of the first day is the account of the Pesah in Gilgal and of the second day that of the Pesah of Josiah (II Kings 23:1-9, 21-25).

On the last day of Pesah we read, “And it came to pass when God sent” (Exodus 13:17-15:26), and as haftarah, “And David spoke” (II Samuel 22:1-51). On the next day we read, “All the firstborn” (Deuteronomy 15:19-16:19), and for haftarah, “This very day” (Isaiah 10:32-12:6).

On the last day of Pesah we read, “And it came to pass when God sent” (Exodus 13:17-15:26), and as haftarah, “And David spoke” (II Samuel 22:1-51). On the next day we read, “All the firstborn” (Deuteronomy 15:19-16:19), and for haftarah, “This very day” (Isaiah 10:32-12:6).

On Shavuot, we read “Seven weeks”, and for haftarah from Habakuk (3:1-19). According to others, we read “In the third month” (Exodus 19:1-20:23), and for haftarah the account of the Divine Chariot (Ezekiel 1:1-28, 3:1-12). Nowadays that we keep two days, we act in accordance with both, but in the reverse order.

On Shavuot, we read “Seven weeks”, and for haftarah from Habakuk (3:1-19). According to others, we read “In the third month” (Exodus 19:1-20:23), and for haftarah the account of the Divine Chariot (Ezekiel 1:1-28, 3:1-12). Nowadays that we keep two days, we act in accordance with both, but in the reverse order.

On Rosh Hashanah we read “On the seventh month”, and for haftarah, “Ephraim a precious son to me” (Jeremiah 31:1-19). According to others, we read “And the Lord remembered Sarah” and for haftarah the story of Hannah (I Samuel 1:1-2:10).

On Rosh Hashanah we read “On the seventh month”, and for haftarah, “Ephraim a precious son to me” (Jeremiah 31:1-19). According to others, we read “And the Lord remembered Sarah” and for haftarah the story of Hannah (I Samuel 1:1-2:10).

Nowadays that we keep two days, on the first day we follow the ruling of the other authority, and on the next day we say, “And God tested Abraham”, and for the haftarah we read “Ephraim is a precious son to me.”

On Yom Kippur we read “After the death” (Leviticus 16) and for haftarah, “For thus said the high and lofty one” (Isaiah 57:14-58) At minhah we read the section of forbidden sexual relationships (Leviticus 18:1-30) and for haftarah the book of Jonah.

On Yom Kippur we read “After the death” (Leviticus 16) and for haftarah, “For thus said the high and lofty one” (Isaiah 57:14-58) At minhah we read the section of forbidden sexual relationships (Leviticus 18:1-30) and for haftarah the book of Jonah.

On the first day of Sukkot we read the section of the festivals in Leviticus, and for haftarah, “Behold a day comes for the Lord” (Zechariah 14:1-21). Now that we keep two days, on the next day we read the same section from the Torah, but what do we read for haftarah? “And all the men of Israel assembled unto King Solomon” (I Kings 8:2-21). On the other days of the festival we read the section of the offerings of the festival.

On the first day of Sukkot we read the section of the festivals in Leviticus, and for haftarah, “Behold a day comes for the Lord” (Zechariah 14:1-21). Now that we keep two days, on the next day we read the same section from the Torah, but what do we read for haftarah? “And all the men of Israel assembled unto King Solomon” (I Kings 8:2-21). On the other days of the festival we read the section of the offerings of the festival.

On the last day of the festival we read, “All the firstlings” [but first we read] the commandments and statutes [which precede it], and then “all the firstlings” (Deuteronomy 15:19-16:17) and for haftarah, “And when Solomon had finished” (I Kings 8:54-9:1). On the next day we read, “And this is the blessing” (Deuteronomy 33:1-34:12), and for haftarah, “And Solomon stood” (I Kings 8:23-53).

On the last day of the festival we read, “All the firstlings” [but first we read] the commandments and statutes [which precede it], and then “all the firstlings” (Deuteronomy 15:19-16:17) and for haftarah, “And when Solomon had finished” (I Kings 8:54-9:1). On the next day we read, “And this is the blessing” (Deuteronomy 33:1-34:12), and for haftarah, “And Solomon stood” (I Kings 8:23-53).

Huna said in the name of R. Sheshet: On the Shabbat which falls in the intermediate days of the festival, whether Pesah or Sukkot, the passage we read from the Torah is “See, You [say to me]” (Exodus 33:14-34:26) and for haftarah on Pesah the passage of the “Dry bones” (Ezekiel 37:1-14) and on Sukkot, “In that day when Gog shall come” (Ezekiel 38:18-39:16).

On Hanukkah we read the section of the chieftains: And for haftarah [on Shabbat] that of the lights in Zechariah (2:14-4:7). And if there are two Shabbatot in Hanukkah, on the first we read [for haftarah] the passage of the lights in Zechariah and on the second that of the lights of Solomon (I Kings 8:40-50).

On Hanukkah we read the section of the chieftains: And for haftarah [on Shabbat] that of the lights in Zechariah (2:14-4:7). And if there are two Shabbatot in Hanukkah, on the first we read [for haftarah] the passage of the lights in Zechariah and on the second that of the lights of Solomon (I Kings 8:40-50).

On Purim we read “And Amalek came” (Exodus 17). On Rosh Hodesh, “On your new moons” (Numbers 28). If Rosh Hodesh falls on Shabbat, the haftarah is [the passage concluding] “And it shall come to pass that from one new moon to another” (Isaiah 66:1-24). If it falls on a Sunday, on the day before the haftarah is, “And Jonathan said to him, tomorrow is the new moon” (I Samuel 20:18-42).

On Purim we read “And Amalek came” (Exodus 17). On Rosh Hodesh, “On your new moons” (Numbers 28). If Rosh Hodesh falls on Shabbat, the haftarah is [the passage concluding] “And it shall come to pass that from one new moon to another” (Isaiah 66:1-24). If it falls on a Sunday, on the day before the haftarah is, “And Jonathan said to him, tomorrow is the new moon” (I Samuel 20:18-42).

If Rosh Hodesh falls on Shabbat the haftarah is “Your new moons and your appointed seasons are hateful to my soul, they are a burden for me” (Isaiah 1:14). What is the meaning of “they are a burden for me”? God said: It is not enough for Israel that they sin before Me, but they trouble Me to figure out what punishment I shall bring upon them.

On the Ninth of Av itself what is the haftarah? Rav said: “How (איכה) has she become a harlot” (Isaiah 1:21). What is the section from the Torah? It has been taught: Others say, But if you will not obey me” (Leviticus 26:14-46); R. Nathan b. Joseph says: “How long will this people despise me” (Numbers 14:11-25); and some say, “How long shall I bear this evil congregation” (Numbers 14:26-46). Abaye said: Nowadays the custom has been adopted of reading [from the Torah] “When you shall bear children” (Deuteronomy 4:25-40), and for haftarah, “I will utterly consume them” (Jeremiah 8:13-9:23).

On the Ninth of Av itself what is the haftarah? Rav said: “How (איכה) has she become a harlot” (Isaiah 1:21). What is the section from the Torah? It has been taught: Others say, But if you will not obey me” (Leviticus 26:14-46); R. Nathan b. Joseph says: “How long will this people despise me” (Numbers 14:11-25); and some say, “How long shall I bear this evil congregation” (Numbers 14:26-46). Abaye said: Nowadays the custom has been adopted of reading [from the Torah] “When you shall bear children” (Deuteronomy 4:25-40), and for haftarah, “I will utterly consume them” (Jeremiah 8:13-9:23).