The haftarah or (in Ashkenazic language) haftorah (alt. haphtara Hebrews: ????? ; "farewell", "taking leave", plural haftoros or haftorot i> Nevi'im ("the Prophet") from the Hebrew Bible ( Tanakh ) which is read in general in the synagogue as part of Jewish religious practice. Jewish festivals and fasting days Normally, haftarah thematically related to the parasha (the Torah section) that preceded it. haftarah sung in a song (known as " trope " in Yiddish or "Cantillation" in English). Related blessings precede and follow Haftarah's reading.
The origins of historic readings are missing from history, and several theories have been proposed to explain its role in Jewish practice, stating that it appears in response to the persecution of the Jews under Antiochus Epiphanes that preceded the Maccabean uprising, where the Torah reading was forbidden, or that it was "instituted against the Samaritans, who rejected the canonicity of the Prophets (except Joshua), and then against the Sadducees." Another theory is that it is institutionalized after several acts of persecution or other disaster in which the Torah scripture scrolls are destroyed or destroyed - it is forbidden to read the Torah from anything except the ritualally fit roll of parchment, but there is no such requirement a reading from the Prophets , which were then "replaced as temporary materials and then remain." The Talmud states that a hadaah was read before Rabbi Eliezer ben Hyrcanus, who lived in AD 70, and that at the time of the Rabbah (3rd century) there was a "Scroll of Haftarot" ", which was not explained more continued, and in the Christian New Testament some references indicate this Jewish custom existed during that era.
Video Haftarah
Histori
No one knows for sure the origin of reading hadaah, but several theories have been put forward. The most common explanation, accepted by some traditional Jewish authorities is that in 168 BC, when the Jews were under the reign of the Seleucid king Antiochus IV Epiphanes, they were forbidden to read the Torah and perform with substitutes. When they were able to read the Torah, they continued to read haftarah too. But this theory was not articulated prior to the 14th century, when it was suggested by Rabbi David Abudirham, but this explanation has several weaknesses.
The alternative explanation, offered by Rabbis Reuven Margolies and Samson Raphael Hirsch (unless otherwise stated, this is Hirsch quoted throughout this article), is that haftarah readings were instituted to counter the influence of sects in Judaism which saw the Hebrew Bible as composed only from the Torah.
However, all the explanations offered for the origin of hanoiah readings have unanswered difficulties.
Of course it is read - may not be mandatory or not in all communities or on every Sabbath - until about AD 70: The Talmud mentions that a haftarah is read in the presence of Rabbi Eliezer. ben Hyrcanus, who lived at that time. The New Testament shows that the reading of the Prophets - but not necessarily the fixed schedule - is a common part of the Sabbath services (Luke 4: 16-17; Acts 13:15 & amp; 13:27) in the Jerusalem synagogue even earlier than 70 CE.
Maps Haftarah
Who reads haftarah
Only one person reads the Hajj. This is different from the procedure in Torah reading, where the text is divided into three to seven sections, which can be read by one person or shared among several people.
The haftarah is traditionally read by maftir , or the last person called to the scroll of the Torah.
Tradition varies or evolves with regard to which people can read haftarah. As an indication that it is possible to explain that hainanah reading is not the same status as the Torah reading, a minor (ie, a boy who is not yet bar mitzvah) allowed to say hadaah (at least on a regular Sabbath), and even there is a community where hajj readings are reserved specifically for little boys. In the last few centuries, when the attainment of bar mitzvah age was celebrated with different ceremonies, the bar mitzvah (now adult) children will read the mafiya and haftarah sections. In some other communities, haftarah can only be read by someone who has participated in reading the Torah (in some practice, maftir - the last person who has read from the Torah), or even the whole congregation will read the handiwork for themselves itself from available humashim - it's clear to avoid embarrassing a reader who might make mistakes.
Rabbi Yosef Karo (16th century) reported that for years there was no haftarot: maftir chose the exact part of Nevi'im. Over time, certain choices become established in a particular community; in contemporary Jewish adherence one can not choose his own hordeah, explains Rabbi Moshe Feinstein, because it is against the accepted custom. Rabbi Karo's explanation, however, helps explain why people have various customs about what to read as hajj.
What text form to read
Unlike the Torah, haftarah, nowadays, is usually read from a printed book. It can be Tanakh (whole Hebrew Bible), a Chumash (or "Humash") (volume containing Torah with haftarot) or, in the case of festivals, prayer books; there are also books containing haftarot alone in large prints. Even when a hordeah read scroll is used, the scroll - unlike the scroll of the Torah - may be made of paper and may include ornaments such as vowel points and figures.
However, according to most halakhic decisors ( posqim ), it is better to read the hador of the parchment scrolls, and according to the small minority of posqim (especially Vilna Gaon's followers), such as the scroll of parchment is an absolute requirement. This can be in various forms.
- According to some older traditions, haftarot is read from special scrolls containing only the choice of the Prophet's Books used in actual hteranot; this is known as the Sifra De'aftarta (?????????), and is still to be found in some communities today, both Ashkenazic and Sephardic; in some communities the roll is made of paper. These scrolls sometimes contain vowel points and te'amim (signs of omens), and sometimes not.
- However, Vilna Gaon specifies that haftarot can only be read from scrolls containing the full text of the Prophetic Book (eg, Joshua's full text, or full text of Judges, or full text of Isaiah), just as Torah scroll contains the full text of the Pentateuch. These scrolls were written according to the law of scribbling the Torah, and thus - in the opinion of Vilna Gaon - contain no vowel marks or signs of cantillation. Such scrolls are used for haftarot readings in many, perhaps most, yeshivots of Lithuanian style, and in some Ashkenazic synagogues, especially in Israel.
- Some Orthodox insist that the hoinot scrolls are not enough, or the scroll of the book of individual prophecy, but it requires the scroll of all the Sehat Navi's Sehat Navi segments, which is relatively uncommon, although some will allow the scroll written in ordinary ink or on plain paper (unlike the scrolls of the Torah), and if such scrolls are not available, the whole congregation must read the handiwork for themselves, secretly or in murmur, from the book rather than
read aloud from something other than the scroll.
Blessings and customs
Both blessing precedes and follows hadingah. These blessings come from the small (and not mysterious) Talmud tractate Massekhet Soferim - also called, simply, Soferim, dating from the 7th or 8th century AD. But it is possible that these blessings, or at least some of them, came from before the destruction of the Second Temple in 70 AD At least some of the blessings of hadaah were used in the second century (Talmud Babli, Shabbat 24a). The blessing is read by the person appointed to read the Hajj part; Blessing before hadaah is read in hadaah tones. The practice of Sephardic is to read, as soon as the text of hadahah and before the blessing of the cover, verse Isaiah 47: 4 ("our Redeemer, the Lord of the Worlds is His name, the Holy One of Israel!"). The blessings that follow hadaah are standard on all occasions hadaah is read, except for the last blessing, which varies by date and is omitted in a few days.
There are five blessings, one before, and the other after, haftarah read. These blessings can return as far as the ritual of hada itself. It will soon be noted that hadaja has more, and longer, blessings than the reading of the Torah itself; it makes sense that the reading of the Prophets is given this distinction to emphasize the sacred nature of the Prophet's book in the face of the rejection of Samaria. If halanah is read by maftir , then he has said two blessings for the reading of the Torah and five haftarah blessings means he has recited the total number of significant seven blessings. The first blessing was not read until the scroll of the Torah was closed. And, likewise, the text of haftarah itself - whether a book or a scroll - remains open on the podium until after the final blessing is concluded. The blessings have changed but only slightly over the centuries, the current text seems to date from the late 11th century Machzor Vitry, with little difference from the texts enshrined in the Massekhet Soferim tract (probably 7th century or 8), and the writings of Maimonides, dating back to the 12th century.
Thanks to the first, be sung before the haftarah read, using the same melody as the song haftarah itself, also in minor mode. For this reason, many prayer books print this first blessing with the singles used in the Bible itself for the books of the Prophets, perhaps the only non-biblical textual example with such signs. This initial blessing is only two verses, but both begin with blessing God, but not interrupted by Amin's intervention.
The blessings are as follows: The first blessing precedes the reading:
This is a relatively free translation of the same very poetic Hebrew texts in Ashkenazic and Sephardic prayers. This first blessing is directly from the small treatise of Massekhet Soferim, chapter 13, verse 7. The first verse praises God, "who has chosen good prophets" (somewhat different from the false prophet who is not called by God), the second verse is one of some places in the liturgical Sabbath that mention Moses, were also chosen by God as the prophets. In this context, 'Israel' means the Jews of the world wherever they are.
As soon as the last word of haftarah has been read, many congregations of Sefardic, Mizrahi, and Italic traditionally recite two verses of the Bible, which are repeated by the maftir:
The blessings that follow the haftarah reading are performed on a pentatonic scale.
Thanks to the second following the end of the Prophet's reading:
Again, this is directly from Massekhet Soferim, paragraphs 8 and 10; Paragraph 9 describes the seemingly unopted congregational response; after the first verse the church will rise up and say, "Your faithful is Lord, our Lord, and trustworthy are your words.O loyal, alive, and eternal, may you continue to rule us forever." This response was apparently used in ancient times - the Jews of the eastern diaspora would read this while sitting, the Jews of Eretz Yisrael would stand. This practice seems to have ceased during the Middle Ages (it is not in the 9th century Amram prayer book though the phrase ["Trustworthy is You God our God, live and endure forever", just after "words it is true and fair "] is in Mahzor Vitry , (about 1100), but in the 18th century Rabbi Jacob Emden criticized his negligence.The second part of that blessing echoes Isaiah 45:23 and 55:11.
The third blessing immediately follows:
Very similar to Massekhet Soferim, paragraph 11, which begins "Convenience Ã, [ Naham , instead of rahaym ], God our God, your Zion city... "and ended" that comfort the sons of Zion. "Zion means Mount Zion, the hill in Jerusalem where the Temple stands, though it was destroyed centuries before this blessing was composed. It is possible that Mount Zion is mentioned deliberately to refute the Samaritans, who concentrate their devotion to Mount Gerizim instead of Mount Zion. Rather than "rescuing" the oppressed, Massekhet Soferim "retaliates" [ tenicum , instead of toshiya ], which is used in Yemeni blessing. At the time of Amram Gaon (9th century) and Saadiah Gaon (10th century), as well as Mahzor Vitry (about 1100), 'merciful' has replaced 'comfort' - but 'revenge' is still is part of the text - and until the last century is still part of the Romaniot and Yemeni versions. It has been suggested that "save" replaces "retaliation" in so many communities because of Christian and Muslim censorship and intimidation.
The fourth blessing immediately follows:
This is almost identical to the text in Massekhet Soferim, paragraph 12, to the last line. Before the second "Blessed are you", Soferim contains this line (quoting Jeremiah 23: 6): "And in his days might Judah be made secure, and Israel to dwell securely, and he shall be called, 'The Lord < i> is our avenger. '"This line remains in the Romaniot liturgy. Instead of the "Shield of David", Soferim has "the result of great salvation from his people Israel." But in the 3rd century, "David's shield" was the text used (Talmud Babli, Pesachim 117b), ahead of Soferim.
The lines of "do not let strangers sit in the throne" and "others continue to win" may have originated from the earliest Talmud era, when Hasmonea and Herodian, from the true descendents of the royal family of David, were the rulers of the Holy Land.
The fifth (final) blessing immediately follows and a little longer than the previous one:
This is from paragraph 13 of Soferim, which does not contain the phrase "by every living word", and ends with "who sanctifies Israel and any other day" (this last word to be replaced by a name right from the sacred opportunity). Amram Gaon and Maimonides concluded with "who rebuilt Jerusalem," but this seems to have been dumped by all factions. Thanks to this end was modified for various festivals and holidays. In all traditions, the last sentence, "which sanctifies the Sabbath," was replaced by a proper substitute when it was something other than the regular Sabbath, if the holiday fell on the Sabbath, the expression was "And for this Sabbath and for this today.... "(if not on the Sabbath, then only" and for today... "); for example "for the Passover" Matzos Festival, at Shavuous "Festival of Shavuous", (at Succos) "Succos Festival, (at Shemini Atzeres or Simhas Torah)" Festival of the Assembly ", (at Rosh Hashana)" Day of Remembrance "(at Yom Kippur)" Day of Atonement ", - but it appears from Kol Bo (14th century) that Yom Kippur is the only fast day by name and since this last blessing was not used in the days other fasting, such as Gedaliah or Esther or Tisha B'Av, because they have no name that can be included in the blessing - and then the blessing concludes:
And in Yom Kippur, replace the last line with :
In ancient times, haftarah, like the Torah, was translated into Aramaic as read, and this was still done by Yemeni Jews. The Talmud stipulated that, while the Torah should be translated verse by verse, it is permissible to translate other readings (such as Haftarah) in units of up to three verses at once.
Some generalizations have been withdrawn from haftarah options, but they have exceptions. For example, that haftarot has something in common, or some relevance, with a Torah reading. But, for example, the relevance to parsha Bamidbar (Numbers 1: 1-4: 20) is one word, "wilderness", in Hosea 12:16 (and, of course, haftarot for special Sabbath and holidays do not require any connection with reading the Torah for that week). Or, that hajj should be at least 21 verses long, to match the minimum Torah reading (see Talmud Babli, Megilla 23a & 23b, which mentions this as a dubious requirement) but, for example, haftarah for < i> Ki Teitzei (Deuteronomy 21: 10-25: 19) is, for Ashkenazim and Sephardim, only 10 verses; and haftarah for Miketz (Genesis 41: 1-44: 17) is, for Ashkenazim and Sephardim only 15 verses, and for Italic Jews only 14 verses. The Tosefta mentions a hadorah in ancient times (before the 2nd century C.E) which is only one verse, Isaiah 52: 3, and some others only four or five verses. Others, that hadaah reading can not end in a horrible or sad paragraph, and therefore either the second verse from the back is repeated at the very end or other verses from other places (sometimes even from different prophecies) used as (Ashkenazim and Sephardim leap forward in the same prophet to avoid conclusions with the image of the ungodly fate, a total of 19 verses, Chabad and Yaman also leap forward to avoid concluding with different verses, a total of 16 verses, Karaite and Romaniote returning and repeating the second verse from the back, promising the reappearance of Elijah, rather than ending with the word "sorrow" - and the same is true when others read the same section on Shabbat Hagadol ). Among the consistent characteristics are all verses read; never just a part of the verse that is read.
In ancient times no list of hajj readings was specified for this year, though Talmudic literature (including Midrash and Tosefta) reported some recommendations for certain holidays. It would appear that, in ancient times, the choice of portions of the Prophets was made ad hoc , regardless of the choice of previous years or of other churches, whether by the reader or by the church or the leader; This is evidenced by the recommendations in the Talmud literature that certain passages should not be selected for haftarah readings, which indicate that, until then, that the regular list for year readings did not exist. Further evidence of the absence of a list of ancient authoritative readings is the simple fact that, while the practice of reading a hajj every Sabbath and the holy days are mostly ubiquitous, different traditions and communities around the world have now adopted different lists, that there is no strong tradition from ancient times dictating the historic election for most of the regular Sabbath days.
Cantillation
The haftarah is read with cantillation according to the unique melody (not with the same cantilation melody with the Torah). The tradition of reading Nevi'im with its own special melodies is evidenced at the end of the Middle Ages, both Ashkenazic and Sephardic. Medieval Sephardic sources note that the melody for haftarot is a slight variation of the tone used for reading Nevi'im books in general (perhaps for research purposes), and Iraqi Jews for this day preserving melodies Separate "Neviim" and "Haftarah".
Note that although many choices from Nevi'im are read as hellentot throughout the year, Nevi'im books are not read as a whole (as opposed to the Torah). Since Nevi'im as a whole is not covered in the liturgy, the melody for certain rare cantillation notes appearing in the Nevi'im books but not at the haftarot has been forgotten. For more on this, see Nevi'im.
As an announcement, though the Torah is played in the main key (ends with a minor key), haftarah is pronounced in a minor key (as it did before the reading of haftarah) and ends in pentatonic mode (and the blessings that followed the reading of haftarah are pentatonic).
The Haftarot for the morning of Tisha b'Av, and for the Shabbat who preceded it, was, in many synagogues, especially reading the cantaloupe melody used to read the Book of Lament publicly, or Eicha.
Leonard Bernstein uses Haftarah cantillation melodies as a theme in the second movement ("Opinion") from Symphony No. 1 ("Jeremiah").
In the afternoon Sabbath
Some of the Rishonim, including the Rabbenu Yaakov Tam, reported that the custom in the Talmudic era was to read hadaahs on the mincha service every Sabbath afternoon - but this haftarah is from Ketuvim than from Nevi'im . Most halachic authorities argue that it is not customary in the time of the Talmud, and that such customs should not be followed. In the era of Geonim, some communities, including some in Persia, read a passage of Nevi'im (whether or not in hadaah) on the Sabbath afternoon. Although this practice is barely functioning, most halachic authorities maintain that there is nothing wrong with it.
Rabbi Reuven Margolies claims that the habit of the now widespread people reading Psalm 111 after the Torah reading, the evening Sabbath comes from a custom reported by Rabbenu Tam. Louis Ginzberg made a similar claim to the reading habit of Psalm 91 in Motza'ei Shabbat .
As the rite of B'nai Mitzvah
In many communities,
Bar Mitzvah's hijab reading is a relatively new habit, since it does not come from the Bible or the Talmud. According to the Talmud, the lessons of the Prophets can be read by a minor (ie, a boy younger than 13 years old), if he is educated enough to do so. A tradition that may have come from medieval times is that a boy would read hadaah on the Sabbath before to his Bar Mitzvah, and on the day his Bar Mitzvah was recited part of the Torah but not haftarah ; this custom changed, in the United States, in the late nineteenth or early twentieth century, when Bar Mitzvah would read both Torah and Hajj on the Sabbath shortly after his 13th birthday. Bar Mitzvah's habits read haftarah very recently so the proper procedure for reading haftarah when two boys were Bar Mitzvah on the same day was still unsolved.
List Haftarot
Historical reading options for various weeks, and holy days, this year is different from tradition to tradition - Ashkenazic from Sefardic from Yemen from Mizrachi, etc. And even in tradition there is no single authoritative list, but many different lists from different communities and congregations, usually different from each other with only one or two haftarots. A study of the beauty of each of these lists, and how they differ from each other, is beyond the scope of this article (or other brief article) but may be most informative about the history (including contact and separation) of various communities.
The election of the Nevi'im [the Prophets] is read as hagianah is not always the same in all Jewish communities. When customs are different, this list shows them as follows: A = Ashkenazic custom ( AF = Frankfurt am Main; AH = Chabad; AP = Polish); I = Italian Habit; S = Sephardic and Mizrahi custom ( SM = Maghreb [North Africa]; SZ = Mizrahi [Middle East and Far]); Y = Yemeni custom; R = Romaniote (Byzantine, eastern Roman Empire, extinct) adat; and K = Karaite habits. In some instances Isr.Wikip = the Israeli version of Wikipedia (in Hebrew) from this article has a different reading in the list. In some cases, authorities do not approve the reading of various communities.
In general, on the date below, haftarot below is read, even if it requires to override haftarah
for the portion of the Sabbath. However, in certain communities, the first two hairsot below (That for Rosh Hodesh and for the day before Rosh Hodesh) was replaced by the usual weekly haftarah when reading weekly is Masei (occurring in mid-summer) or later.
Some of these occasions also have specific Torah readings, which (for A and S) are recorded in parentheses
- The Sabbath coincides with Rosh Hodesh (new moon, beginning of the month), except Rosh Hodesh this month
Adar, Nisan, Tevet, or (in some communities) Av or Elul; and except Rosh Hashanah
(Torah reading: Numbers 28: 9-15, according to JPS, Hirsch, Soncino Chumash; Numbers 28: 1-15, according to Hertz, ArtScroll)- A, S, K: Isaiah 66: 1-24 & amp; repeat 66:23
- Y, AH: Isaiah 66: 1-24 & amp; repeat 66:23
- some Djerba: Isaiah 66: 5-24 & amp; repeat 66:23
- The Sabbath coincides with the day before Rosh Hodesh, Ã, (known as Machar Hodesh ), Ã, except
Rosh Hodesh from the month of Nisan, Tevet, Adar, or (in most communities) Elul and except Rosh Hashanah- First Samuel 20: 18-42 Ã, (which begins, "Tomorrow is a new moon...")
- Fez (according to Dotan): see also the regular Hawlah.
- First Samuel 20: 18-42 Ã, (which begins, "Tomorrow is a new moon...")
Ã, (not the real truth) some A repeat reading Lamentations, ending with the repetition of verse 5:21; some read the entire Book of Job
- 9th Av (Tisha B'Av), minchah (afternoon) haftarah
- A, AH: Isaiah 55: 6-56: 8
- most S: Hosea 14: 2-10 Ã, (the reading from Hosea was first mentioned, as optional,
For this service by Isaac Ibn Ghiyath, Spain ca. 1080, and used by all but A) - Y, I: Hosea 14: 2-10 & amp; Micah 7: 18-20
- Quick days (other than those listed above), no morning haftarah; haftarah sore (Torah Reading: Exodus 32: 11-14 and 34: 1-10)
- A, and Algiers (according to Dotan): Yesaya 55: 6-56: 8 (same as used at 9th Av, afternoon)
- S, Y: none
- some BC (according to Dotan): Hosea 14: 2-10, and Micah 7: 18-20.
- The Sabbath coincides with Rosh Hodesh from Elul Ã, Â °
- Isaiah 66: 1-24 & amp; repeat 66:23
Ã, Â ° Ã, Ã, Ã, Ã, Ã, Ã, Ã, Ã, According to Shulchan Aruch , if Rosh Hodesh [new moon] - who owns his own
(Ie Isaiah 66) - coincides with Shabbat Re'eh, haftarah Re'eh (Isaiah 54: 11-55: 5),
Not a hark to Rosh Hodesh, read because of the seven Sabbath of Entertainment should be
It does not stop. However, in Frankfurt and Eastern Europe, it is such a habit There is a reading of haftarah for Rosh Hodesh, and the second Sabbath afterwards,
Which will be Parsha Ki Tetze, will duplicate and read the first Ki Tetze (Isaiah 54: 1-10)
And then haftarah Re'eh.)
- Isaiah 66: 1-24 & amp; repeat 66:23
For the groom
It is customary in many communities to read Isaiah 61:10 - 62: 8 (italics will sound 61: 9-62: 9) if the groom (who had been married in the previous week) was present in the synagogue. > Customs vary:
- In some communities, this is
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