Haftarot for a Triennial
Cycle Torah Reading
Shulchan Arukh, Orach Chayim 284:1
There was a split vote on this teshuvah. This teshuvah was approved on April 30, 2014 by a vote of twenty in favor, one
against, and zero abstaining (20 - 1 - 0). Voting in favor: Rabbis Aaron
Alexander, Pamela Barmash, Elliot Dorff, Baruch Frydman-Kohl, Susan Grossman,
Reuven Hammer, Joshua Heller, David Hoffman, Jeremy Kalmanofsky, Jane Kanarek,
Adam Kligfeld, Gail Labovitz, Amy Levin, Jonathan Lubliner, Daniel Nevins, Paul
Plotkin, Avram Reisner, Elie Spitz, Jay Stein, and Loel Weiss. Voting against:
Rabbi David Booth.
When synagogues in the Conservative Movement began to convert to a
triennial cycle of Torah reading, they did so individually. But eventually the
movement began to pick up speed, until the triennial cycle was regularized by
the CJLS approved responsa of Rabbi Elliot Dorff, Annual and Triennial Systems for Reading
the Torah in
1987 and of Rabbi Richard
Eisenberg for CJLS, A Complete Triennial System for Reading the
Torah in 1988. Coming at the
heels of a development that had preceded them,
and seeking only to approve
and regularize it, neither
paper presents a reason behind the move to a shorter Torah reading. However,
the reason seems clear. There was little patience in our congregations for the
lengthy Hebrew Torah reading which few understood. It seemed preferable to
focus on the service and sermon than on what had traditionally been the heart
of the Shabbat morning service – the Torah reading. Rabbi Lionel Moses, whose
suggestion for a sequential triennial cycle (Is There An Authentic Triennial Cycle of Torah Readings) was
approved as a minority position in CJLS but was overwhelmed by the system
proposed by Rabbis Dorff and Eisenberg, presented the reason in those terms.
Claiming precedent from the ancient Palestinian practice of reading Torah in a
triennial cycle, “apparently in order not to weary the congregation by too
prolonged a service,” he goes on to argue that,
Since the ostensible purpose of reading
the Torah… was pedagogic and since currently the purpose of the sermon ideally
should be to teach Torah and make its message
more understandable, there seems
to be... justification for abbreviating the
formal reading of the Torah to allow
ample time for its amplification.
That being the case, it has always seemed odd that
the drive to abridge the Torah portion did not find its corollary in abridging
the haftarah. It seems incongruous when a short Torah portion is teamed with what is, in comparison, a quite lengthy
haftarah. Though the specific occasion
of his ruminations was a
different one, David bar Samuel HaLevy writes in his commentary Magen David to
Orach Chayim 284, in #1, that it is necessary that everyone recognize that the
Torah is more important than the prophetic portion, and that we not allow a
situation where “the honor granted the Torah portion and the prophetic portion
be equal.”
If for those reasons or others, a shortened Torah portion seems to
demand a proportional reduction in the length of the haftarah. As such, this
teshuvah is not primarily for those congregations retaining the annual Torah
reading cycle. But, there is an additional educational opportunity, here,
which was of particular interest
to me. We are able, in this way,
to add into the canon of
haftarot many sections of the prophets, particularly the former prophets, that
are not now familiar to our congregants as well as additional readings from the
poetry of the latter prophets. For the traditional haftarah, abridged, need not
be repeated for each reading of the parashah. It would appear reasonable to
assign the abridged traditional haftarah to that section of
the parashah
wherein lies the association for which it was assigned, and new haftarot could
be assigned for the remaining portions
which are matched
to the specific third of the parashah
being read.1 It is this possibility, more than the advantages
of a shorter haftarah, that animates this teshuvah.2 It remains
necessary to ask, are we, in fact, permitted to reduce the length of the haftarah?
How long must a haftarah
be?
Megillah 23a reports a
baraita that requires 21 verses in the haftarah, parallel to the minimum of seven aliyot of three verses in the Torah reading. That ruling is represented as the
halakhah by Shulchan Arukh, Orach Chayim 284:1. But a careful reading of the
Talmud text suggests that the matter may be less clear.
The baraita is not reported by the Talmud as a matter of law. It is
used by the Talmud, there, to attempt to bring a proof about the number of
aliyot that there are. But Rava sees it as a ruling and challenges it on
factual grounds, citing the haftarah “ספו עולותיכם”,
the haftarah of parashat Tsav, which he points out is less than 21 verses. Several other haftarot today are likewise
less than 21 verses (the haftarah of Ki Tetze, “עקרה רני,” Isaiah 54:1-10, 10 verses; the haftarah of Vayak-hel “חירום ויעש,” I Kings 7:40-50, 11 verses, to name a few). The talmud’s
anonymous response to Rava’s challenge
is: “That is different, because
the issue comes to an end
(עניינא דסליק התם שאני).” But that justification is somewhat hard to accept, given the
often run-on
1 The traditional
haftarah reading is taken exclusively from N’vi-im and not K’tuvim. Thus, I
felt bound to that limitation, even though I found no textual source that so
specified. It may be noted that the tradition of reading a haftarah “from the N’vi-im”
is already assumed
and apparently well-established by the period of the Tannaim -- that is, essentially from before the formal start of our
liturgy.
Just how early did the reading of the haftarah begin? We
cannot know for sure, but the fact that the pesher texts found at Qumran focus
on prophets, psalms and the megillot supports the speculation that these texts
may already have attained at least customary status as texts that are read in
communal assembly even then. The popular notion that the haftarah
was enacted because
of decrees against
the reading of the Torah,
in particular the Antiochian
decrees in the second century BCE, has no legs, being first reported in the
early middle ages. Seeking the origins of the reading of the haftarah, Ismar
Elbogen (Jewish Liturgy, p. 143) speculates that it preceded the canonization of the prophets, but was certainly well
established practice early in the 1st century, as attested by the
New Testament, see particularly Acts 13:15. Thus no consideration was given here
to eliminating the reading of the haftarah altogether.
2 In reviewing
this teshuvah in committee, it was noted that it is not uncommon for Bnai
Mitzvah to return to synagogue to reprise their BM Haftorah, and that that
option would be severely reduced by
this proposal. I was well aware of that, and while it cannot be avoided, I
offer these words in defense of this
suggestion. Although the triennial Torah reading was introduced, as I
understand it, primarily to shorten the time demanded for the reading of the
Torah, it had the unanticipated benefit of shortening aliyot and making them
more easily attainable for congregational volunteers, whereas a full Torah
reading typically called for a professional baal koreh. Similarly here, I expect the
much shorter haftarot proposed here to be much more easily and frequently
undertaken by a segment of our congregants that have been unwilling to prepare the longer haftarot. It is to be hoped that more of our Bnai Mitzvah can be urged to
undertake preparation of another, instead of simply reprising their BM
Haftorah. But nothing in this teshuvah precludes a Mara d’Atra with a candidate who
wishes to reprise the haftarah
from his or her
Bar or Bat Mitzvah in a year wherein a different third of the parashah is being
read from doing so that year. The week is defined by its full Torah portion --
that is inherent in our non-sequential triennial system -- therefore any
haftarah assigned to it can be considered appropriate in any year. Doing so
would temporarily obviate the
tighter fit to one particular third that this system tries to develop, but
would not impact one’s choice of
haftarah in other weeks.
nature of haftarot. Indeed, it may be that Rava was imagining
the haftarah of Tzav as only from Jeremiah 7:21 until 8:3, a unit that begins
“Thus says the Lord ('ד אמר כה)”
and ends “The words of the Lord of Hosts (צבאות 'ד נאם).” That would be only 17
verses and appear to end at a natural break.
But today we read an additional two verses from chapter 9 (22-23) as an addendum. Given the tradition’s willingness
to add such codas, why should we have added only two sentences, and not seized the opportunity to fill out the
required complement of 21? The cogency of the
response that the case is “different” because it comes
to a natural end suffers,
yet we do not seem bound to
attain the requisite number of verses.
Nor is that rule supported by the
continuation of the gemara, for the anonymous Talmud that sought to neutralize
Rava’s case as “different” moves to reject that justification by pointing out that there is on record a
separate historical note by Samuel bar Abba, that R. Yochanan, the great second
generation Palestinian amora, would not allow haftarot to go beyond ten verses3.
The Talmud concludes that that is in fact the case where there is translation,
as Rashi explains, because of the nuisance to the congregation of such a lengthy procedure, and cites a Tosefta-like text to that effect. Thus a
correct restatement of the conclusions of the sugya would be that ten verses
suffice where there is a translator,
that a “natural end” is acceptable,
but that the 21 verse rule holds where neither of those is the case. But a more
skeptical reading might be that the ultimate legitimacy of the 21 verse rule is
in doubt.
There is a parallel discussion in the Palestinian Talmud, at Megillah
4.3. There the baraita
of 21 verses is introduced for the same purpose, as proof of the number of
aliyot, but the amora who introduces it immediately explains that it applies
only in the absence of translation. How many if there is translation? “3”. Some
commentators prefer to understand that as 3 verses, and others, taking their
cue from the passage in the Babylonian Talmud, understand it to mean the
equivalent of 3 aliyot, that is ten verses4. R. Yochanan also appears in this parallel sugya for having the
shorter haftarah at his services (“3”)5. This time the Palestinian
Talmud offers that it was not because there was translation at his service, but
the shorter haftarah was on account of his teaching. Thus, the matter of
delay of the congregation is proposed on account of the sermon as well, and the justification of
abridging in favor of a d’var Torah is established, specifically about the
haftarah.
A third window on this legislation is found in M’sechet Sofrim, 12:6, reported
again in 13:15. M’sechet Sofrim
appears to be of Palestinian provenance, but probably
should be dated later than the editing of the
Palestinian Talmud. The complete text
of 12:6 is as follows:
ואם היה בשבת מתורגמן
או דורש – מפטירין בנביא או שלשה פסוקים או חמשה או שבעה, ואינו חושש לעשרים ואחד פסוקים
3 Samuel bar
Abba’s report was made in a context that is not identified. His was not a
response to Rava as he flourished in the generation before Rava, and in Israel,
and his historical note is cited as independent of Rava’s comment. Alfasi reports
this as stated by Nachman
bar Abba reporting the practice of Nachman. That report changes the venue to Babylonia from
Palestine and moves the date to the third generation.
4 Although each aliyah
requires a minimum of only 3 verses, the minimum Torah portion on a
weekday, for instance, is three
aliyot and ten verses – Megillah 21b.
5 Seeming to confirming the interpretation that “3” in the Yerushalmi refers to aliyah equivalents and equals 10 verses, as Yochanan is cited as holding
by the Bavli.
If on that Shabbat
there was a translator or speaker – one reads a maftir
from the prophets of only three verses or five or
seven. One does not need to worry about twenty-one verses.
and chapter
13 asserts that where there is a translator or speaker one reads
3 /
5 / 7 ודיו – and that is enough. Thus M’sechet Sofrim
supports the notion that any lengthy extension of the service was to be
avoided.
A fourth, non-textual, window onto Palestinian practice in the
period after the composition of the Palestinian Talmud comes from the vestiges
of midrash and poetry, and indeed Haftarah lists, that remain. The primary
source collecting and studying this material is Jacob Mann, The Bible as Read and Preached in the Old
Synagogue6, and a complete set of a traditional Palestinian
sequential triennial Torah cycle with complementary haftarot based on Mann’s work was presented by Rabbi Simcha
Roth in the sixth volume
of Responsa of the Va’ad Halakhah of the Rabbinical Assembly in Israel. We need not review the list,
but simply note that on the matter of
the length of the haftarot therein, they tend to be approximately ten verses,
as reportedly was the custom of R. Yochanan, and they often are composed of a
shorter portion of six or seven verses with an addendum of a few verses to
complete the minyan of ten, but on occasion they are shorter still (the shortest appears to be only 5 verses). None were much longer.
Thus ten verses seemed
to have been the target
length, but fewer
was acceptable. And the twenty-one verse rule was, in fact,
not in use.
Reflecting this history,
Rabbi Judah alBargeloni, the early twelfth
century Spanish author of Sefer HaItim, justifies the
minhag of replacing the statutory haftarah of a given Shabbat by a special
haftarah on the Shabbat preceding a wedding, noting “He is permitted to do so.
It does not matter. For the reading of the haftarah is not such a standardized
thing (דקביעותא מילתא) that one does not defer
it as necessary.7” We should aim for ten to fifteen verses, but set a lower limit of
seven verses, one per aliyah, in the spirit
of the original baraita of 21 verses which asked for three verses
per aliyah, one third the length of the old requirement, in parallel to our
reading of just one third of the parashah.
Psak #1: CJLS, in its capacity as an adjudicator of Jewish Law, rules that it
is permissible to have haftarot below
the twenty-one verse minimum mentioned on Megillah 23a and codified at Shulchan Arukh, Orach
Chayim 284:1. While haftarot will vary in length, we should aim for ten to
fifteen verses, but set a lower limit of seven verses, one per aliyah.
The
triennial cycle of haftarot
In preferring the modified triennial cycle to a sequential triennial reading, the thought was that it was desirable for the whole
Jewish world to be on a similar cycle (there are small variations due to
holidays in Israel and the diaspora). One option would be to abridge each
haftarah and read it each
year.8 But the Jewish world is keyed to the parashah in a way that
it is
6 This book appeared
in two volumes many years apart.
Vol. I in 1940 and Vol. II in 1966, both published
by HUC in Cincinnatti.
7 Sefer haItim 188.
8 There are those
who might wish to abridge
haftarot, but are unwilling to depart from the received
cycle and seek to
abridge instead within the parameters of Etz Hayim.
For those, it should be noted that there is an abridgement of the
not to the haftarah, and, as noted
above, adding to the repertoire of haftarot is an educational opportunity that I feel we
should take advantage of.
In the triennial cycle of haftarot proposed below I attempted to
maintain as many of the traditional haftarot as possible, while abridging them
and assigning them to the third of the parashah to which they were connected. Where possible and
appropriate, the remaining haftarah was assigned to a different third of that
parashah. At times, the remaining haftarah was better placed in a different location, but its preservation
at some place in the cycle
seemed preferable to its abandonment. In the chart below
each haftarah from the existing cycle is marked as TA = Traditional, Ashkenaz,
if it is the full text that has traditionally been read by Ashkenazim, TS =
Traditional, Sfard, if it is the full text traditionally read by Sefaradim, or
TAA or TSA, if it is an abridgment of a traditional haftarah. These appear with
the Etz Hayim page number where they are found.
It was my aim to introduce much more of N’vi’im Rishonim, stories
that are otherwise insufficiently familiar to our congregants. Though the introduction of a short
haftarah clip cannot tell a whole extended story, it
opens up the option for congregations to study the story in conjunction with
the haftarah. After exhausting correlations between the parashah and stories in
N’viim Rishonim, I turned to Rabbi Simcha Roth’s compendium of haftarot found
in the Palestinian tradition and correlated to the parashah thirds to start to
fill remaining gaps. I found this not to be helpful, however. Often the
connection was opaque, based on word usage or a midrashic connection that was
not readily apparent rather than on a thematic connection of the sort that I
sought. Furthermore, the Palestinian sidrot did not correlate well to the
thirds of parshiyot in our triennial system, and the ancient Palestinian cycle
had no hesitation repeating the same
haftarah four and five times per year, whereas I tried to avoid duplication
save for a verse or two at the margins. (The only duplications that exist here
are those that exist in the extant traditional cycle with regard to holidays
and special occasions which I maintained in abridged fashion). I next exercised
my judgment in finding a passage from the literary prophets that seemed
relevant. I noticed that the
traditional haftarah cycle included
no excerpts from three of the minor prophets -- Nachum, Zephaniah and Haggai. I sought and was able to find passages to
serve, such that every book of the prophets is represented in this
expanded haftarah cycle. The table below indicates briefly the point of
relevance that I have identified between the parashah third being read and the
haftarah matched to it.9 At the end of this paper is an Appendix
|
|
 |
traditional
haftarah for each parashah
within this expanded lectionary,
in some cases two. (Note that the abridgments
of the traditional haftarot of Tazria and M’tzora are both listed here as
haftarot for Metzora (pp. 673 and 676). Note also that the abridgement of the
haftarah of Vayetze listed here requires leafing backward. An alternative is to
read Hosea 14:1-10 on page 191 as on Shabbat Shuvah).
9 It was further
noted in committee that there were several traditional haftarot whose
appearance is drastically curtailed by calendrical features [such as Haftarat
Miketz that appears just 10% of the time, since that parashah is usually read
on Shabbat Hanukkah (Ofer, J., Shechichutan shel Kevi'ut Hashanah v'shel
Hahaftarot [=The Frequency of the Configuration of the Years and the Haftarot]. Sinai, 5758. 181 (Shevat-Adar): pp. 216-220. Thanks to Daniel Zvi Werlin and Rabbi
Joshua Heller for calling attention to that article.)], and would now be
further curtailed by their association with just one specific third of the
parashah. Rabbi Heller urged that I leave a single haftarah in such cases. Upon
consideration -- and Miketz is the best single example -- my desire to
introduce new material trumped, in my mind, the defense of the traditional
haftarah, even if each is consigned to only a few appearances in a century. I
note that CJLS just recently approved
a revision to the triennial cycle to accommodate a phenomenon that occurs even
less often.
identifying all those verses of Navi that are represented during the full three year cycle and a second appendix correlating the Navi verses
to the parashah third or occasion when it is read.
This
teshuvah was approved on April 30, 2014 by a vote of twelve in favor, 5
against, and five abstaining (12 - 5 - 5). Voting in favor: Rabbis Kassel
Abelson, Aaron Alexander, Pamela Barmash, Elliot Dorff, Jeremy Kalmanofsky, Adam Kligfeld, Amy Levin, Daniel Nevins, Avram Reisner, Elie Spitz, Jay Stein, and
Loel Weiss. Voting against: Rabbis David Booth, Susan Grossman, David Hoffman,
Jane Kanarek, Jonathan Lubliner. Abstaining: Rabbis Baruch Frydman-Kohl, Reuven
Hammer, Joshua Heller, Gail Labovitz, Paul Plotkin.
Psak #2: The mara d’atra may choose to use the new recommended lectionary
spelled out below10. Given that redoing Etz Hayim is not desirable,
the Rabbinical Assembly is urged to prepare a stand alone soft cover pamphlet
that would include this complete triennial haftarah chart with the designation
of verses and Etz Hayim pages of those haftarot
included therein, and the full text of the new haftarot. Until the time that
such a pamphlet is published, an electronic file might serve, to be printed by
any congregation seeking to use this haftarah cycle. It is my hope that this
new haftarah cycle will prove more accessible and of more interest to our
congregants than the current traditional cycle, and that it will encourage more of our members to strive to read the haftarah for the
congregation on a more regular basis, and thus initiate a new engagement with
the haftarot.
Avram Israel
Reisner Nisan 5774 // April 2014
Adar I 5774
// February 2014
Heshvan 5774 // October 2013
(Adar 5773 // February 2013) / (First begun and abandoned -- Adar 5768 // February
2008)
10 While this lectionary was designed to function in conjunction with the triennial cycle, no part of this teshuva
should be construed as militating against its use beside the traditional full
Torah reading cycle.
Traditional Haftarot – abridged for the triennial reading,
with new selections
T -- Traditional, Ta -- Traditional abridged, TA -- Traditional Ashkenaz, TAa -- Traditional Ashkenaz abridged, TS -- Traditional Sfard, TSa --
Traditional Sfard abridged
|
Parashah
|
EH
|
Citation
|
Connection to parashah
|
|
# vs.
|
|
B’reshit --
|
|
|
|
|
|
|
1 [Gen. 1:1-2:3] --
|
36
|
Isaiah 42:5-21
|
God identified as the creator // Creation
|
TS
|
17
|
|
2 [
|
2:4-4:26] --
|
|
Isaiah 40:25-31
|
God created, called by name // Eden
|
[sugg. by fragment, p.
95]
|
7
|
|
3 [
|
5:1-6:8] --
|
|
II Kings 2:1-13
|
Elijah taken //
Hanokh
|
|
13
|
|
Noach
|
--
|
|
|
|
|
|
|
1 [
|
6:9-8:14] --
|
67
|
Isaiah 54:11-55:5
|
Storm tossed boat // Ark
|
TAa
|
12
|
|
2 [
|
8:15-10:32] --
|
65
|
Isaiah 54:1-10
|
waters of Noah
no more
|
TS / TAa
|
10
|
|
3 [
|
11:1-11:32] --
|
|
Zephaniah 3:9-20
|
one language // babel
|
|
12
|
|
Lekh l’kha --
|
|
1 [ 12:1-13:18] --
|
|
Judges 6:24-32
|
Gideon smashes dad’s
idol // Abraham and Terach’s idols
(midrash)
|
9
|
|
2 [ 14:1-15:21] --
|
|
Joshua 10:1-14
|
battle of Giveon
// battle of 4/5 kings
|
14
|
|
3 [ 16:1-17:27] --
|
97
|
Isaiah 41:8-16
|
Israel, Abraham’s progeny // promise
to Abraham Ta
|
9
|
|
Vayera --
|
|
1 [ 18:1-18:33] --
|
124
|
II Kings 4:8-17
|
birth of promised child
// promise to
Sarah
|
TAa / TSa
|
10
|
|
2 [ 19:1-20:18] --
|
|
II Kings 6:8-23
|
blinding episode // Sodom
|
|
16
|
|
3 [ 21:1-22:24] --
|
125
|
II Kings 4:18-36
|
saving of child
// akedah
|
TAa
|
19
|
|
Chayei Sarah --
|
|
1 [
|
23:1-24:9] --
|
|
Isaiah 51:1-11
|
Sarah and Abraham as models
|
|
11
|
|
2 [
|
24:10-24:52] --
|
|
I Samuel 14:1-12
|
Jonathan’s sign // Eliezer’s sign
|
|
12
|
|
3 [
|
24:53-25:18] --
|
143
|
I Kings 1:11-31
|
David’s old age // Abraham’s
|
Ta
|
21
|
|
Toldo
|
t --
|
|
|
|
|
|
|
1 [ 25:19-26:22] --
|
163
|
Malakhi 1:1-14
|
Jacob / Esau
|
Ta
|
14
|
|
2 [ 26:23-27:27] --
|
|
II Samuel 19:32-40
|
Barzilay infirm in old age // Isaac
|
|
9
|
|
3 [ 27:28-28:9] --
|
|
Judges 3:15-27, 30
|
Ehud’s ploy
// Jacob’s ploy
|
|
14
|
|
Vayetze --
|
|
1 [ 28:10-30:13] --
|
196 + 189
|
Hosea 12:3-14
|
Jacob story [sugg. by frag.
p. 189]
|
TSa + TAa
|
12
|
|
2 [ 30:14-31:16] --
|
|
Zekhariah 1:7-17
|
striped horses //streaked sheep
|
|
11
|
|
3 [ 31:17-32:3] --
|
|
I Samuel 19:11-18
|
deceit / terafim / female wiles // Rachel
hides terafim
|
|
8
|
|
|
|
|
|
|
|
|
Vayishlach
--
1 [ 32:4-33:20] -- 223 Ovadiah 1:10-18,
21 Jacob defeats
Edom (Babylon) // Jacob meets Esau Ta 10
|
2 [ 33:1-35:15] --
|
Jeremiah 30:10-22
|
Jacob will
return, settle // Jacob’s early
settling in Shechem and Bet El
|
13
|
|
3 [ 35:16-36:43] --
|
Amos 1:1,
11-2:3
|
prophecy against
Edom // genealogy of Edom
|
9
|
|
Vayeshev --
|
|
|
|
|
|
|
1 [ 37:1-37:36] --
|
247
|
Amos 2:6-3:2, 7-8
|
reference to sale
of righteous // sale of Joseph
|
Ta
|
15
|
|
2 [ 38:1-38:30] --
|
I Samuel 24:2-15
|
recognition of significant object
David to Saul
// Tamar to Judah
|
15
|
|
3 [ 39:1-40:23] --
|
Judges 7:9-20
|
Gideon dream
interpretation // Joseph’s in jail
|
12
|
|
Miketz --
1 [ 41:1-41:52] --
|
|
I Kings 3:5-15
|
Solomon’s dream // Pharaoh’s dream
|
|
11
|
|
2 [ 41:53-43:15] --
|
272
|
I Kings 3:16-4:1
|
Solomon’s wisdom // Joseph’s
|
Ta
|
14
|
|
3 [ 43:16-44:17] --
|
|
I Kings 10:1-9
|
Solomon’s wisdom
and household // Joseph’s
|
|
9
|
|
Parashah
|
EH
|
Citation
|
Connection to parashah
|
|
# vs.
|
|
Vayigash --
|
|
|
|
|
|
|
1 [ 44:18-45:27] --
|
291
|
Ezekiel 37:15-28
|
Judah and Joseph united
|
T
|
14
|
|
2 [ 45:28-46:27] --
|
Zekhariah 10:3-12
|
Judah and
Joseph, return from Egypt // J &
J, brothers return
to Jacob
|
10
|
|
3 [ 46:28-47:27] --
|
Isaiah 41:1-10
|
brother helps
/ Jacob not fear
// Joseph settles his family
in Goshen
|
10
|
|
Vay’chi --
1 [47:28-48:22] --
|
|
Amos 5:4-15
|
prophecy to remnants of Joseph // Joseph and kids
|
|
12
|
|
2 [ 49:1-49:26] --
|
313
|
I Kings 2:1-12
|
David’s // Jacob’s last speech
|
T
|
12
|
3 [49:27-50:26] -- II Samuel
1:12, 17-27 (lament over) deaths of Saul and Jonathan // deaths of Jacob, Joseph 12
Sh’mot --
|
1 [Ex.
|
1:1-2:25] --
|
343
|
Isaiah 27:6-13; 29:22-23
|
growth of Jacob
/ Israel // Israel
in Egypt
|
TAa
|
10
|
|
2 [
|
3:1-4:17] --
|
|
Joshua 5:13-6:5, 15-16
|
Joshua shoes
off // burning
bush [sugg. by fragment, p.
|
1300]
|
10
|
|
3 [
|
4:18-6:1] --
|
|
I Samuel 9:15-21, 27-10:1
|
anointing of Saul
// Moses
|
|
9
|
|
Vaera --
|
|
|
|
|
|
|
|
1 [
|
6:2-7:7] --
|
347
|
Jeremiah 1:1-10,
[8]
|
appointment of Jeremiah // Moses
|
TSa (Sh’mot)
|
11
|
|
2 [
|
7:8-8:15] --
|
370
|
Ezekiel 28:25-29:12, 21
|
Speak to Pharaoh, show Egypt, strike
Nile
|
Ta
|
15
|
|
3 [
|
8:16-9:35] --
|
|
Isaiah 10:12, 15-26,
32-33
|
smite Assyria as Egypt
|
|
15
|
|
Bo --
|
|
|
|
|
|
|
|
1 [
|
10:1-11:3] --
|
|
Jeremiah 10:1-10
|
goyim will fear
signs from heaven
// plagues
|
|
10
|
|
2 [
|
11:4-12:28] --
|
395
|
Jeremiah 46:13-28
|
Egypt’s fall
/ Israel’s redemption // Exodus
|
T
|
16
|
|
3 [ 12:29-13:16] -- II Samuel
7:18-29 David recalls Exodus 12
B’shallach --
|
|
1 [ 13:17-15:26] --
|
424
|
Judges 4:4-24
|
defeat of Sisera // defeat of Pharaoh
|
TAa (long)
|
21
|
|
2 [ 14:15-16:10] --
|
426
|
Judges 5:1-31
|
Deborah’s song // Moses’ song
of sea
|
TS / TAa
(long)
|
31
|
|
3 [ 14:26-17:16] --
|
|
Joshua 3:9-17,
4:19-24
|
splitting Jordan, crossing on dry land // splitting Red
Sea
|
|
15
|
|
Yitro -- [18:1-20:23 every year, or triennial divisions below]
|
|
1 [ 18:1-18:27]
--
|
452
|
Isaiah 6:1-13
|
Isaiah’s revelation of God // Moses’ revelation at Sinai
|
TS / TAa
|
13
|
|
2 [ 19:1-20:23] --
|
609
|
Isaiah 44:9-23
|
making idols to false god // you shall have no other
Gods
|
Ta (Vayikra)
|
15
|
|
3 [ 19:1-20:23] --
|
|
Ezekiel 16:4-14
|
Israel’s birth / covenant / marriage(?) // revelation at
Sinai
|
|
14
|
|
Mishpatim --
|
|
1 [ 21:1-22:3] --
|
482
|
Jeremiah 34:12-22; 33:25-26
|
Jeremiah refers
to the law that followed the covenant // Mishpatim
|
TAa
|
13
|
|
2 [ 22:4-23:19] --
|
|
I Samuel 18:20-28
|
Michal’s bride price
// a law of Mishpatim
|
|
9
|
|
3 [ 23:20-24:18] --
|
|
Joshua 24:16-28
|
Joshua’s covenant // na’aseh v’nishma
|
|
13
|
|
T’rumah --
|
|
1 [ 25:1-25:40]
--
|
|
Zekhariah 2:5-17
|
God’s presence in Israel -- vshakhanti b’tokhekh
|
[sugg. by fragment, p. 837]
|
13
|
|
2 [ 26:1-26:30] --
|
500
|
I Kings 6:1-13
|
Temple // Tabernacle
|
Ta
|
13
|
|
3 [ 26:31-27:19] --
|
647
|
II Samuel 7:1-16
|
Temple // Tabernacle
|
TAa (Sh’mini)
|
16
|
|
T’tzaveh --
|
|
1 [ 27:20-28:30] --
|
520
|
Ezekiel 43:10-17
|
Temple // Tabernacle
|
Ta
|
8
|
|
2 [ 28:31-29:18] --
|
|
Haggai 1:1-12
|
T / T
|
|
12
|
|
3 [ 29:19-30:10] --
|
|
Haggai 2:1-9
|
T / T
|
|
9
|
|
|
|
|
|
|
|
|
|
|
|
Parashah
|
EH
|
Citation
|
Connection to parashah
|
|
# vs.
|
|
Ki Tissa
--
1 [ 30:11-31:17] --
|
|
Jeremiah 17:19-27, [24-25]
|
re observance of Shabbat
|
|
11
|
|
2 [ 31:18-33:11] --
|
549
|
I Kings 18:20-39
|
Elijah on Carmel
// Golden Calf
|
TS / TAa
|
20
|
|
3 [ 33:12-34:35] --
|
|
Isaiah 63:17-64:8
|
seeking forgiveness // Moses after
Golden Calf
|
|
11
|
* INSTRUCTIONS REGARDING DOUBLE PARSHIYOT
In any 3 year sequence, in some years these parshiyot are read together and in some they are read
separately. When separated: read the next haftarah of the parashah being
read. When together: when reading the first third, read the next haftarah of
the first parashah, when reading the latter two thirds, read the next haftarah of the latter parashah.
*Vayak-hel -- P’kudei
-- [35:1-40:38]
|
V
|
1 --
|
574
|
I Kings 7:40-50
|
T / T
|
TA / TS (P’kudei)
|
11
|
|
|
2 --
|
576
|
I Kings 7:13-26
|
T / T
|
TS
|
13
|
|
|
3 --
|
|
Ezekiel 43:1-9
|
T / T
|
|
9
|
|
P
|
1 --
|
580
|
I Kings 8:1-11
|
T / T
|
TAa
|
11
|
|
|
2 --
|
581
|
I Kings 8:10-21
|
T / T
|
TAa
|
12
|
|
|
3 --
|
|
I Kings 8:22-39
|
T / T
|
|
18
|
|
Vayikra --
|
|
|
1 [Lev. 1:1-2:16] --
|
607
|
Isaiah 43:21-44:8
|
sacrifices
|
Ta
|
16
|
|
2 [
|
3:1-4:26] --
|
|
I Samuel 2:13-26
|
misbehaving kohanim // if a priest sins
|
|
14
|
|
3 [
|
4:27-5:26] --
|
|
Malakhi 2:13-3:4
|
sinfulness ruins offering // sin offerings
|
|
9
|
|
Tsav --
|
|
|
|
|
|
|
|
1 [
|
6:1-7:10] --
|
627
|
Jeremiah 7:21-28, 9:22-23
|
justice over sacrifices // sacrifices at Tabernacle
|
Ta
|
10
|
|
2 [
|
7:11-7:38] --
|
|
Jeremiah 33:14-22
|
priests offer sacrifices // sacrifices at Tabernacle
|
|
9
|
|
3 [
|
8:1-8:36] --
|
|
Ezekiel 42:13-20
|
priestly precincts / clothes // priestly vestments
|
|
8
|
|
Sh’mini --
|
|
1 [
|
9:1-10:11] --
|
645
|
II Samuel 6:1-15
|
Uzza struck down
// Nadav and
Avihu
|
TAa / TSa
|
15
|
|
2 [
|
10:12-11:32] --
|
521
|
Ezekiel 43:18-27
|
8th day sacrifices
|
Ta (T’tzaveh)
|
10
|
|
3
[
|
11:1-11:47] --
|
|
Hosea 9:1-9
|
Israel has eaten non-kosher // kashrut rules
|
|
9
|
|
*Tazria -- M’tzora
-- [12:1-15:33] (see instructions regarding double parshiyot, above)
|
|
T
|
1 --
|
|
Isaiah 46:3-13
|
since birth //
birth
|
|
11
|
|
|
2--
|
|
Jeremiah 30:1-9
|
im yoled zakhar
// v’yaldah zakhar
|
|
9
|
|
M
|
1 --
|
673
|
II Kings 5:1-14
|
Healing of a leper
|
Ta (Tazria)
|
14
|
|
|
2 --
|
676
|
II Kings 7:3-16
|
4 lepers discover Aram’s flight
|
Ta
|
14
|
|
|
3 --
|
|
II Kings 5:20-27
|
Gechazi gets
leprosy
|
|
8
|
|
*Acharei -- K’doshim -- [16:1-20:27] (see
instructions regarding double
parshiyot, above)
|
|
A
|
1 --
|
710
|
Ezekiel 22:1-16
|
abominations // arayot
|
TS / TAa
|
16
|
|
|
2 --
|
714
|
Ezekiel 20:2-20
|
abominations of Egypt
// arayot
|
TS (K’doshim)
|
19
|
|
K
|
1 --
|
|
Isaiah 61:1-9
|
you shall be called Priests
// kedoshim
|
|
9
|
|
|
2 --
|
706
|
Amos 9:7-15
|
opposite of chosenness
|
T
|
9
|
|
|
3 --
|
|
Hosea 4:1-15
|
opposite of holiness / niuf // kedoshim, arayot
|
|
15
|
|
|
|
|
|
|
|
|
|
|
Parashah
|
EH
|
Citation
|
Connection to parashah
|
|
# vs.
|
|
Emor --
|
|
|
|
|
|
|
1 [ 21:1-22:16] --
|
735
|
Ezekiel 44:15-24
|
the conduct of kohanim
|
Ta
|
10
|
|
2 [ 22:17-23:22] --
|
Malakhi 2:1-10,
[7]
|
conduct of kohanim / chillul hashem
// particularly vs. 22:31-32
|
11
|
|
3 [ 23:23-24:23] --
|
Nachum 1:1-7,
2:1-3, [2b-3a]
|
Judah shall
observe its festivals // complete festival calendar
|
11
|
|
*B’har -- B’chukotai -- [25:1-27:34] (see
instructions regarding double
parshiyot, above)
|
|
Bh
|
1 --
|
759
|
Jeremiah 32:6-15
|
land redemption // shmittah Ta
|
10
|
|
|
2 --
|
760
|
Jeremiah 32:16-27
|
prayer -- will Israel
ever redeem its land
// shmittah TAa
|
12
|
|
Bch
|
1 --
|
763
|
Jeremiah 17:1-14
|
blessings and curses // tokhechah Ta
|
14
|
|
|
2 --
|
|
Jeremiah 16:9-15, 19-21
|
desolation and
redemption // tokhechah [
sugg. by fragment, p. 763]
|
10
|
|
|
3 --
|
1296
|
Malakhi 3:5-12
|
curses and blessings // tokhechah Ta (Shabbat haGadol)
|
8
|
B’midbar --
1 [Num1:1-1:54] -- 787 Hosea 2:1-7; 16-22 number, lead thru desert
as after Egypt // census,
desert wanderings Ta 14
|
2 [
|
2:1-3:13] --
|
|
Isaiah 63:7-16
|
God carries us as in desert
// desert wanderings
|
|
10
|
|
3 [
|
3:14-4:20] --
|
|
Joshua 8:30-35, [33]
|
kohanim who carried
the ark // korachites
|
|
7
|
|
Naso --
|
|
|
|
|
|
|
|
1 [
|
4:21-5:10] --
|
|
Joshua 6:5-14, [12]
|
kohanim carrying ark // gershunites and merarites
|
|
11
|
|
2 [
|
5:11-6:27] --
|
813
|
Judges 13:2-14; 24-25
|
Samson // nazirite rules
|
Ta
|
15
|
|
3 [
|
7:1-7:89] --
|
|
Joel 1:8-13, 2:12-14
|
end of sacrifices, hope for restart
// dedication of Tabernacle
|
|
9
|
|
B’haalot’kha
|
|
1 [ 8:1-9:14] --
|
837
|
Zekhariah 3:1-5,
4:1-7
|
Purifying kohen,
Menorah // Menorah, purifying leviim
|
Ta
|
12
|
|
2 [ 9:15-10:34] --
|
|
Joshua 3:3-8, 17- 4:7
|
Ark leads in travel
|
|
14
|
|
3 [ 10:35-12:16] --
|
|
II Kings 20:1-11
|
Hezekiah healed thru
prayer // Miriam
|
|
11
|
|
Sh’lach --
|
|
1 [ 13:1-14:7] --
|
857
|
Joshua 2:1-11
|
spies
|
Ta
|
11
|
|
2 [ 14:8-15:7] --
|
|
Joshua 14:6-15
|
Calev’s reward
|
|
10
|
|
3 [ 15:8-15:41] --
|
|
I Kings 17:1-16
|
mkosheshet etzim
// mkoshesh etzim
|
|
16
|
|
Korach --
|
|
1 [ 16:1-17:15] --
|
877
|
I Samuel 12:1-13
|
Samuel’s apologia references Moses leadership // Moses’
|
self-defense
|
Ta
|
13
|
|
2 [ 16:20-17:24] --
|
878
|
I Samuel 12:13-22
|
appointing non-prophet as leader // Korach’s rebellion
|
Ta
|
|
10
|
|
3 [ 17:25-18:32] --
|
|
Ezekiel 45:1-15
|
portion of kohen and
levi
|
|
|
15
|
|
*Chukkat -- Balak --
|
[19:1-25:9]
|
(see instructions regarding double parshiyot, above)
|
|
|
Ch 1--
|
|
Judges 15:9-20 Samson gets
miraculous water from split ground
// splitting rock
|
12
|
|
2 --
|
911
|
Judges 11:12-27 journey across
Moav recalled Ta
|
16
|
|
3 --
|
|
II Kings 18:1-13, 19:15-19 Hezekiah destroys nachash n’choshet // Moses builds
nachash n’choshet
|
18
|
|
B 1 --
|
916
|
Micah 6:1-8 events of Balak recalled Ta
|
8
|
|
2 --
|
|
Micah 5:1-8 she’erit Yaakov
described // Bila’am’s blessing [sugg. by frag., p.
915]
|
8
|
|
3 --
|
|
Joshua 24:1-14 history mentions Balak
|
14
|
|
Pinchas -- (this
haftarah may be preempted by the first
haftarah of Puranuta if Pinchas is read after
17 Tammuz)
|
|
1 [ 25:10-26:51] --
|
938
|
I Kings 19:1-16
|
Elijah’s zeal // Pinchas
|
Ta
|
16
|
|
2 [ 26:52-28:15] --
|
|
Joshua 17:1-6, 17-18
|
Bnot Tzlofhad
|
|
8
|
|
3 [ 28:16-30:1] --
|
|
Ezekiel 46:1-11
|
sacrifices on Shabbat and holidays // detailed festival sacrifices
|
|
11
|
|
|
|
|
|
|
|
|
|
|
Parashah
|
EH
|
Citation
|
Connection to parashah
|
# vs.
|
|
1 Puranuta (Pinchas or Mattot)--
|
|
1 --
|
970
|
Jeremiah 1:11-2:3
|
miztafon tipatach hara’ah
|
Ta
|
12
|
|
2 --
|
|
II Kings 22:8-19
|
hinneni mevi ra’ah
(Hezekiah’s discovered book of Torah)
|
|
12
|
|
3 --
|
|
Jeremiah 14:11-22
|
ki yatzumu, eineni shomea
|
|
12
|
|
2 Puranuta ( Mattot-Masei or Masei) --
|
|
1 --
|
973
|
Jeremiah 2:4-13;
4:1-2
|
shtayim ra’ot
asah ami
|
TSa
|
12
|
|
2 --
|
974
|
Jeremiah 2:14-28; 3:4
|
ra vamar ozvekh
|
TAa
|
16
|
|
3 --
|
|
I Kings 9:2-9,
[4-5a]
|
l’mashal v’lishninah
|
|
10
|
|
|
|
|
|
|
|
3 Puranuta (chazon
/ Devarim) –
1000 Isaiah 1:1-27 eichah hayetah
l’zonah (every year) T (long) 27
1 Nechemta (nachamu
/ Vaetchanan) –
|
|
1033
|
Isaiah 40:1-26
|
mal’ah tzva’ah, nirtzah
avonah (every year)
|
T (long)
|
26
|
|
2 Nechemta (Ekev)
–
|
|
|
|
|
|
|
1 --
|
1056
|
Isaiah 49:14-26
|
ani moshiekh
|
Ta
|
13
|
|
2 --
|
1058
|
Isaiah 50:1-51:3
|
sason v’simcha yimatze
|
Ta
|
14
|
|
3 --
|
|
Zekhariah 8:1-8
|
be’emet u-vitzdakah
|
|
8
|
|
3 Nechemta (Re’eh) –
|
|
|
|
|
|
|
1 --
|
1085
|
Isaiah 54:11-55:5**
|
aniya soarah
|
T
|
12
|
|
(**when this haftarah is pre-empted by Rosh Hodesh, it has been the tradition to recite it at
the end of the haftarah of the fifth week of nechemta, in its natural order. Those who wish may do so, but there is no need to, as
the resulting double haftarah would be quite long.)
|
|
2 --
|
39
|
Isaiah 43:1-10
|
al tira ki g’altikha
|
TAa (B’reshit)
|
10
|
|
3 --
|
|
Isaiah 43:11-20
|
ami v’chiri
|
|
10
|
|
4 Nechemta (Shoftim)
1 --
|
–
1108
|
Isaiah 51:12-23; [22]
|
anokhi anokhi
|
Ta
|
13
|
|
2 --
|
1109
|
Isaiah 52:1-12
|
uri uri
|
Ta
|
12
|
|
3 --
|
|
Isaiah 44:24-45:7
|
l’ma’an avdi
|
|
12
|
|
5 Nechemta (Ki Tetze)
1 --
|
–
1138
|
Isaiah 54:1-10
|
roni akarah
|
T
|
10
|
|
2 --
|
|
Jeremiah 33:1-11
|
kol sason v’kol
simchah
|
|
11
|
|
3 --
|
|
Isaiah 48:12-21, [20]
|
goalekh k’dosh
yisrael
|
|
11
|
|
6 Nechemta (Ki Tavo)
1 --
|
–
1161
|
Isaiah 60:1-9
|
kumi ori
|
Ta
|
9
|
|
2 --
|
1162
|
Isaiah 60:13-22
|
amekh kulam tzadikim
|
Ta
|
10
|
|
3 --
|
|
Zekhariah 8:11-22
|
emet umishpat shalom
|
|
12
|
|
7 Nechemta (Nitzavim or Nitzavim-Vayelekh) –
|
|
1 --
|
1180
|
Isaiah 61:10-62:12
|
sos asis
|
Ta
|
14
|
|
2 --
|
1183
|
Isaiah 63:1-9
|
tzaratam lo tzar
|
Ta
|
9
|
|
3 --
|
|
Isaiah 65:16-25
|
terem yikrau
ani e’eneh
|
|
10
|
|
Haazinu --
|
|
|
|
|
|
|
[Deut. 32:1-52] 1 --
|
1197/1199 II Samuel 22:1;
31-51
|
David // Moses’
song
|
Ta
|
22
|
|
2 --
|
1197/1198 II Samuel
22:1, 19-31
|
David //Moses’ song
|
Ta
|
14
|
|
3 --
|
Joshua 23:1-11
|
Joshua’s farewell
|
|
11
|
|
Special Haftarot – every year,
as called for
|
|
Occasion
|
EH
|
Citation
|
Connection to parashah
|
|
# vs.
|
|
***Machar Chodesh
–
|
1216
|
I Samuel
20:18-42
|
Jonathan and David (machar chodesh)
|
T (long)
|
25
|
|
***Rosh Chodesh --
|
1220
|
Isaiah 66:1-14; 22-24; [23]
|
chodesh v’shabbat
|
Ta
|
18
|
|
(*** when
these haftarot are pre-empted by special haftarot some
have the custom
of appending the first and last verse of these haftarot after the special haftarah of the day).
|
|
Rosh Hashanah 1 --
|
1225
|
I Samuel 1:1-2:10
|
Chanah
|
T (long)
|
38
|
|
Rosh Hashanah 2 --
|
1231
|
Jeremiah 31:2-20
|
m’azreh yisrael y’kabtzenu
|
T
|
19
|
|
Shabbat shuvah --
|
1235
|
Hosea 14:2-10; Micah
7:18-20
|
shuvah yisrael
|
TS
|
11
|
|
or
|
1236
|
Joel 2:15-27
|
shofar b’tziyon
|
Ta
|
13
|
|
YK shacharit --
|
1242
|
Isaiah 58:1-14
|
halazeh tzom evcharehu
|
Ta
|
14
|
|
YK Minchah (Jonah) –
|
1247
|
Jonah 1:1-4:11; Micah
7:18-20
|
Jonah
|
T (long)
|
51
|
|
Sukkot 1 --
|
1253
|
Zekhariah 14:1-9; 16-21
|
sukkot and rain
|
Ta
|
15
|
|
Sukkot 2 --
|
1257
|
I Kings 8:2-13
|
Temple dedication on Sukkot
|
Ta
|
12
|
|
Shabbat ChhM Sukkot
–
|
1260
|
Ezekiel 38:18-39:7
|
War of Gog supposed on sukkot
|
Ta
|
13
|
|
Sh’mini Atzeret --
|
1263
|
I Kings 8:54-66
|
Temple dedication, sukkot
ends
|
T
|
13
|
|
Simchat Torah --
|
1267
|
Joshua 1:1-9
|
Forward from Torah’s
end
|
TS / TAa
|
9
|
|
Hanukkah 1 --
|
1271
|
Zekhariah 3:6-4:7
|
Menorah
|
Ta
|
12
|
|
Hanukkah 2 --
|
1274
|
I Kings 7:40-50
|
T / T
|
T
|
11
|
|
Sh’kalim --
|
1277
|
II Kings 12:1;
5-16
|
Temple finance
|
Ta
|
13
|
|
Zakhor --
|
1282
|
I Samuel 15:7-23
|
Amalek
|
Ta
|
17
|
|
Parah --
|
1287
|
Ezekiel 36:16-28
|
purification
|
Ta
|
13
|
|
HaChodesh --
|
1291
|
Ezekiel 45:16-25
|
sacrificial preparations
|
TAa
|
10
|
|
HaGadol --
|
1297
|
Malakhi 3:13-24; [23]
|
coming of Elijah
|
Ta
|
13
|
|
Pesach 1 --
|
1300
|
Joshua 5:2-12
|
Joshua’s circumcision and
Pesach
|
Ta
|
11
|
|
Pesach 2 --
|
1304
|
II Kings 23:1-9;
21-23
|
Josiah’s Pesach
|
Ta
|
12
|
|
Shab. ChhM Pesach
–
|
1308
|
Ezekiel 37:1-14
|
resurrection supposed on Pesach
|
T
|
14
|
|
Pesach 7 --
|
1311
|
II Samuel 22:1-19
|
David’s song // Moses’ song
|
Ta
|
19
|
|
Pesach 8 --
|
1316
|
Isaiah 11:1-12; 16
|
Deliverance, as from Egypt
|
Ta
|
13
|
|
Yom HaAtzmaut –
|
1317
|
Isaiah 11:11-12:6
|
Exodus to Israel,
rejoice
|
(T)a
|
12
|
|
Shavuot 1 --
|
1321
|
Ezekiel 1:1-28; 3:12
|
Chariot
|
T (long)
|
29
|
|
Shavuot 2 --
|
1326
|
Havakuk 3:1-13; 18-19
|
God at Sinai
|
Ta
|
15
|
|
Tishah B’Av
Shacharit –
|
|
|
|
|
|
|
1 -- 1329 Jeremiah
8:13-23; 9:22-23
|
wailing
|
Ta
|
13
|
|
2 -- 1332 Jeremiah
9:1-10; 22-23
|
wailing
|
Ta
|
12
|
|
3 --
1333 Jeremiah 9:11-23
|
wailing
|
Ta
|
13
|
|
Fast Day
Minchah –
|
1336
|
Isaiah 55:6-13
|
repent
|
Ta
|
8
|
|
or
|
1337
|
Isaiah 56:1-8
|
repent
|
Ta
|
8
|
Appendix I: Prophetic
Verses Represented in the Complete
Triennial Haftarah Cycle
Joshua 1:1-9; 2:1-11; 3:3-4:7, 19-24;
5:2-6:16; 8:30-35; 10:1-14;
14:6-15; 17:1-6, 17-18;
23:1-11; 24:1-14, 16-28.
Judges 3:15-27, 30; 4:4-5:31; 6:24-32;
7:9-20; 11:12-27; 13:2-14,
24-25; 15:9-20.
I Sam 1: 1-2:10, 13-26; 9:15-21, 27-10:1;
12:1-22; 14:1-12; 15:7-23;
18:20-28; 19:11-18; 20:18-42;
24:2-15.
II Sam 1:12, 17-27; 6:1-15; 7:1-16,18-29; 19:32-40; 22:1-51.
I Kings 1:11-31;
2:1-12; 3:5-4:1; 6:1-13;
7:13-26, 40-50; 8:1-39,
54-66; 9:2-9; 10:1-9;
17:1-16; 18:20-39; 19:1-16.
II Kings 2:1-13;
4:8-36; 5:1-14, 20-27;
6:8-23; 7:3-16; 12:1, 5-16; 18:1-13;
19:15-19; 20:1-11; 22:8-19;
23:1-9, 21-23.
Isaiah 1:1-27; 6:1-13;
10:15-26, 32-33; 11:1-12:6; 27:6-13; 29:22-23; 40:1-41:16; 42:5-21; 43:1-45:7; 46:3-13;
48:12-21; 49:14-52:12; 54:1-56:8; 58:1-14; 60:1-9,
13-64:8; 65:16-66:14, 22-24.
Jeremiah 1:1-2:28; 3:4; 4:1-2; 7:21-28;
8:13-9:23; 10:1-10; 14:11-22;
16:9-15, 19-17:14, 19-27;
30:1-22;
31:2-20; 32:6-27;
33:1-11, 14-22, 25-26;
34:12-22; 46:13-28.
Ezekiel 1:1-28; 3:12; 16:4-14; 20:2-20;
22:1-16; 28:25-29:12, 21; 36:16-28; 37:1-28;
38:18-39:7; 42:13-43:27;
44:15-24; 45:1-46:11.
Hosea 2:1-7, 16-22; 4:1-15;
9:1-9; 12:3-14; 14:2-10.
Joel 1:8-13; 2:12-27.
Amos 1:1, 11-2:3, 6-3:2,
7-8; 5:4-15; 9:7-15.
Ovadiah 1:10-18, 21.
Jonah 1:1-4:11
Micah 5:1-8; 6:1-8; 7:18-20.
Nachum 1:1-7; 2:1-3.
Havakuk 3:1-13, 18-19.
Zephaniah 3:9-20.
Haggai 1:1-12; 2:1-9.
Zekhariah 1:7-17; 2:5-4:7; 8:1-8,
11-22; 10:3-12; 14:1-9,
16-21.
Malakhi 1:1-2:10, 13-3:24.
Appendix II: Prophetic Verses Correlated to the Triennial Torah Cycle
Joshua 1:1-9 Simchat Torah
Joshua 2:1-11 Sh’lach 1
Joshua 3:3-8,
17-4:7 B’haalot’kha 2
Joshua 3:9-17,
4:19-24 B’shallach 3
Joshua 5:2-12 Pesach 1
Joshua 5:13-6:5, 15-16 Shmot 2
Joshua 6:5-14, [12] Naso 1
Joshua 8:30-35,
[33] B’midbar 3
Joshua 10:1-14 Lekh l’kha 2
Joshua 14:6-15 Sh’lach 2
Joshua 17, 1-6, 17-18 Pinchas 2
Joshua 23:1-11 Haazinu 3
Joshua 24:1-14 Balak 3
Joshua 24:16-28 Mishpatim 3
Judges 3:15-27,
30 Toldot 3
Judges 4:4-24 B’shallach 1
Judges 5:1-31 B’shallach 2
Judges 6:24-32 Lekh l’kha 1
Judges 7:9-20 Vayeshev 3
Judges 11:12-27 Chukkat 2
Judges 13:2-14, 24-25 Naso 2
Judges 15:9-20 Chukkat 1
I Samuel 1:1-2:10 Rosh Hashanah
1
I Samuel 2:13-26 Vayikra 2
I Samuel 9:15-21, 27-10:1
Sh’mot 3
I Samuel 12:1-13 Korach 1
I Samuel 12:13-22 Korach 2
I Samuel
14:1-12 Chayei Sarah 2
I Samuel 15:7-23 Zakhor
I Samuel 18:20-28 Mishpatim 2
I Samuel 19:11-18 Vayetze 3
I Samuel 20:18-42 Machar Chodesh I Samuel 24:2-15 Vayeshev
2
II Samuel
1:12, 17-27 Vay’chi 3
II Samuel 6:1-15 Sh’mini 1
II Samuel
7:1-16 T’rumah 3
II Samuel
7:18-29 Bo 3
II Samuel 19:32-40 Toldot 2
II Samuel 22, 1-19 Pesach 7
II Samuel 22:1, 19-31 Haazinu 2
II Samuel 22:1, 31-51 Haazinu 1
I Kings 1:11-31 Chayei Sarah 3
I Kings 2:1-12 Vay’chi 2
I Kings 3:5-15 Miketz 1
I Kings 3:15-4:1 Miketz 2
I Kings 6:1-13 T’rumah 2
I Kings 7:13-26 Vayak-hel 2
I Kings 7:40-50 Vayak-hel 1, Hanukkah 2
I Kings 8:1-11 P’kudei 1
I Kings 8:2-13 Sukkot 2
I Kings 8:10-21 P’kudei 2
I Kings 8:22-39 P’kudei 3
I Kings 8:54-66 Sh’mini Atzeret I Kings 9:2-9, [4-5a] 2 Puranuta 3
I Kings 10:1-9 Miketz 3
I Kings 17:1-16 Sh’lach 3
I Kings
18:20-39 Ki Tissa 2
I Kings 19:1-16 Pinchas 1
II Kings 2:1-13 B’reshit 3
II Kings 4:8-17 Vayera 1
II Kings 4:18-36 Vayera 3
II Kings 5:1-14 M’tzora 1
II Kings 5:20-27 M’tzora 3
II Kings 6:8-23 Vayera 2
II Kings 7:3-16 M’tzora 2
II Kings 12:1, 5-16 Sh’kalim
II Kings 18:1-13,
19:15-19 Chukkat 3
II Kings
20:1-11 B’haalot’kha 3
II Kings 22:8-19 1 Puranuta 2
II Kings 23:1-9,
21-23 Pesach 2
Isaiah 1:1-27 3 Puranuta
Isaiah 6:1-13 Yitro1
Isaiah 10:15-26, 32-33 Vaera
3
Isaiah 11:1-12,
16 Pesach 8
Isaiah 11:11-12:6 Yom HaAtzmaut Isaiah 27:6-13, 29:22-23 Sh’mot 1
Isaiah 40:1-26 1 Nechemta
Isaiah 40:25-31 B’reshit 2
Isaiah 41:1-10 Vayigash 3
Isaiah 41:8-16 Lekh l’kha 3
Isaiah 42:5-21 B’reshit 1
Isaiah 43:1-10 3 Nechemta 2
Isaiah 43:11-20 3 Nechemta 3
Isaiah 43:21-44:8 Vayikra 1
Isaiah 44:9-23 Yitro 2
Isaiah 44:24-45:7 3 Nechemta 3
Isaiah 46:3-13 Tazria 1
Isaiah 48:12-21,
[20] 5 Nechemta 3
Isaiah 49:14-26 1 Nechemta 1
Isaiah 50:1-51:3 1 Nechemta
2
Isaiah 51:1-11 Chayei Sarah 1
Isaiah 51:12-23,
[22] 4 Nechemta 1
Isaiah 52:1-12 4 Nechemta 2
Isaiah 54:1-10 Noach 2, 5 Nechemta
1
Isaiah 54:11-55:5 Noach 1, 3 Nechemta
1
Isaiah 55:6-13 Fast Day Minchah (one choice)
Isaiah 56:1-8 Fast Day Minchah (other
choice)
Isaiah 58:1-14 YK Shacharit
Isaiah 60:1-9 6 Nechemta 1
Isaiah 60:13-22 6 Nechemta 2
Isaiah 61:1-9 K’doshim 1
Isaiah 61:10-62:12 7 Nechemta
1
Isaiah 63:1-9 7 Nechemta 2
Isaiah 63:7-16 B’midbar 2
Isaiah 63:17-64:8 Ki Tissa 3
Isaiah 65:16-25 7 Nechemta 3
Isaiah 66:1-14, 22-24,
[23] Rosh Chodesh
Jeremiah 1:1-10,
[8] Vaera 1
Jeremiah 1:11-2:3 1 Puranuta
1
Jeremiah 2:4-13, 4:1-2 2 Puranuta 1
Jeremiah 2:14-28,
3:4 2 Puranuta
2
Jeremiah 7:21-28, 9:22-23 Tsav 1
Jeremiah 8:13-23, 9:22-23 Tishah B’Av shacharit
1
Jeremiah 9:1-10, 22-23 Tishah
B’Av Shacharit 2
Jeremiah 9:11-23 Tishah B’Av Shacharit 3
Jeremiah 10:1-10 Bo 1
Jeremiah 14:11-22 1
Puranuta 3
Jeremiah 16:9-15, 19-21 B’chukotai 2
Jeremiah 17:1-14 B’chukotai 1
Jeremiah 17:19-27,
[24-25] Ki Tissa
1
Jeremiah 30:1-9 Tazria 2
Jeremiah 30:10-22 Vayishlach 2
Jeremiah 31:2-20 Rosh Hashanah 2
Jeremiah 32:6-15 B’har 1
Jeremiah 32:16-27 B’har 2
Jeremiah 33:1-11 5 Nechemta
2
Jeremiah 33:14-22 Tsav 2
Jeremiah 34:12-22, 33:25-26
Mishpatim 1
Jeremiah 46:13-28 Bo 2
Ezekiel 1:1-28, 3:12 Shavuot 1
Ezekiel 16:4-14 Yitro 3
Ezekiel 20:2-20 Acharei 2
Ezekiel 22:1-16 Acharei 1
Ezekiel 28:25-29:12, 21 Vaera 2
Ezekiel 36:16-28 Parah
Ezekiel 37:1-14 Shabbat ChhM Pesach
Ezekiel 37:15-28 Vayigash 1
Ezekiel
38:18-39:7 Shabbat ChhM Sukkot
Ezekiel 42:13-20 Tsav 3
Ezekiel 43:1-9 Vayak-hel 3
Ezekiel 43:10-17 T’tzaveh 1
Ezekiel 43:18-27 Sh’mini 2
Ezekiel 44:15-24 Emor 1
Ezekiel 45:1-15 Korach 3
Ezekiel 45:16-25 HaChodesh
Ezekiel 46:1-11 Pinchas 3
Hosea 2:1-7,
16-22 B’midbar 1
Hosea 4:1-15 K’doshim 3
Hosea 9:1-9 Sh’mini 3
Hosea 12:3-14 Vayetze 1
Hosea 14:2-10
+ Micah 7:18-20 Shabbat
Shuvah (one choice)
Joel 1:8-13,
2:12-14 Naso 3
Joel 2:15-27 Shabbat Shuvah
(other choice)
Amos 1:1, 11-2:3 Vayishlach 3
Amos 2:6-3:2,
7-8 Vayeshev 1
Amos 5:4-15 Vay’chi 1
Amos 9:7-15 K’doshim 2
Ovadiah 1:10-18,
21 Vayishlach 1
Jonah 1:1-4:11
+ Micah 7:18-20 YK Minchah
Micah 5:1-8 Balak 2
Micah 6:1-8 Balak 1
Micah 7:18-20 added at end of Shabbat Shuvah
after Hosea 14
at end of YK Minchah
after Jonah Nachum 1:1-7,
2:1-3, [2b-3a] Emor
3
Havakuk 3:1-13, 18-19 Shavuot
2
Zephaniah 3:9-20 Noach 3
Haggai 1:1-12 T’tzaveh 2
Haggai 2:1-9 T’tzaveh 3
Zekhariah 1:7-17 Vayetze 2
Zekhariah 2:5-17 T’rumah 1
Zekhariah 3:1-5,
4:1-7 B’haalot’kha 1
Zekhariah 3:6-4:7 Hanukkah 1
Zekhariah 8:1-8 2 Nechemta 3
Zekhariah 8:11-22 6 Nechemta
3
Zekhariah 10:3-12 Vayigash 2
Zekhariah 14:1-9,
16-21 Sukkot 1
Malakhi 1:1-14 Toldot 1
Malakhi 2:1-10, [7] Emor 2
Malakhi 2:13-3:4 Vayikra 3
Malakhi 3:5-12 B’chukotai 3
Malakhi 3:13-24,
[23] HaGadol
