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
No hay comentarios.:
Publicar un comentario