Haftarat Shabbat Rosh Chodesh/5

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Haftarat Shabbat Rosh Chodesh

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Shemuel I 20:18-42שמואל א כ׳:י״ח-מ״ב

(18) And Jonathan said to him, "Tomorrow is the new moon, and you will be missed; your seat will be empty. (19) And on the third day you shall hide yourself well, and come to the place where you hide yourself on the workday, and remain by the stone Ezel. (20) And I will shoot three arrows to the sideward, as though I shot at a mark. (21) And, behold, I will send the lad, 'Go, find the arrows.' If I say to the lad, 'Behold, the arrows are on this side of you; take them', then come; for there is peace to you and no hurt, as Hashem lives. (22) But if I say thus to the boy, 'Behold, the arrows are beyond you', then go your way; for Hashem has sent you away. (23) And regarding the matter of which I and you have spoken, behold, Hashem is between me and you forever." (24) So David hid himself in the field; and when the new moon came, the king sat down to the meal to eat. (25) And the king sat on his seat, as at other times, on the seat by the wall; and Jonathan stood up, and Abner sat by Saul's side, but David's place was empty. (26) Nevertheless Saul did not speak anything that day, for he thought, "It is a coincidence. He is unclean; surely he is not clean." (27) And it came to pass on the next day after the new moon, which was the second day, that David's place was empty; and Saul said to Jonathan his son, "Why did the son of Jesse not come to the meal, neither yesterday nor today?" (28) And Jonathan answered Saul, "David earnestly asked leave of me to go to Beth-lehem. (29) And he said, 'Let me go, please, for our family has a sacrifice in the city; and my brother, he has commanded me. And now, if I have found favor in your eyes, let me get away, please, and see my brothers.' Therefore he did not come to the king's table." (30) Then Saul's anger was kindled against Jonathan, and he said to him, "You son of perverse rebellion, don't I know that you have chosen the son of Jesse to your own shame and to the shame of your mother's nakedness? (31) For as long as the son of Jesse lives upon the earth, you shall not be established or your kingdom. Therefore now send and fetch him to me, for he deserves to die." (32) And Jonathan answered Saul his father, and said to him, "Why should he be put to death? What has he done?" (33) And Saul cast his spear at him to smite him; and Jonathan knew that his father was determined to put David to death. (34) So Jonathan arose from the table in fierce anger, and he did not eat any food the second day of the new moon, for he was grieved for David, because his father had put him to shame. (35) And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and a little lad with him. (36) And he said to his lad, "Run, find now the arrows which I shoot." And as the lad ran, he shot an arrow beyond him. (37) And when the lad came to the place of the arrow which Jonathan had shot, Jonathan cried after the lad, and said, "Is the arrow not beyond you?" (38) And Jonathan cried after the lad, "Make speed, hasten, do not stay." And Jonathan's lad gathered up the arrows, and came to his master. (39) But the lad did not know anything; only Jonathan and David knew the matter. (40) And Jonathan gave his weapons to his lad and said to him, "Go; carry them to the city." (41) And as soon as the lad was gone, David arose out of a place toward the South, and fell on his face to the ground and bowed down three times. They kissed one another and wept one with another, until David exceeded. (42) And Jonathan said to David, "Go in peace, because we have sworn, both of us, in the name of Hashem, saying, 'The Lord shall be between me and you, and between my seed and your seed, forever."

(יח) וַיֹּאמֶר לוֹ יְהוֹנָתָן מָחָר חֹדֶשׁ וְנִפְקַדְתָּ כִּי יִפָּקֵד מוֹשָׁבֶךָ. (יט) וְשִׁלַּשְׁתָּ תֵּרֵד מְאֹד וּבָאתָ אֶל הַמָּקוֹם אֲשֶׁר נִסְתַּרְתָּ שָּׁם בְּיוֹם הַמַּעֲשֶׂה וְיָשַׁבְתָּ אֵצֶל הָאֶבֶן הָאָזֶל. (כ) וַאֲנִי שְׁלֹשֶׁת הַחִצִּים צִדָּה אוֹרֶה לְשַׁלַּח לִי לְמַטָּרָה. (כא) וְהִנֵּה אֶשְׁלַח אֶת הַנַּעַר לֵךְ מְצָא אֶת הַחִצִּים אִם אָמֹר אֹמַר לַנַּעַר הִנֵּה הַחִצִּים מִמְּךָ וָהֵנָּה קָחֶנּוּ וָבֹאָה כִּי שָׁלוֹם לְךָ וְאֵין דָּבָר חַי י״י. (כב) וְאִם כֹּה אֹמַר לָעֶלֶם הִנֵּה הַחִצִּים מִמְּךָ וָהָלְאָה לֵךְ כִּי שִׁלַּחֲךָ י״י. (כג) וְהַדָּבָר אֲשֶׁר דִּבַּרְנוּ אֲנִי וָאָתָּה הִנֵּה י״י בֵּינִי וּבֵינְךָ עַד עוֹלָם. (כד) וַיִּסָּתֵר דָּוִד בַּשָּׂדֶה וַיְהִי הַחֹדֶשׁ וַיֵּשֶׁב הַמֶּלֶךְ (על) [אֶל] הַלֶּחֶם לֶאֱכוֹל. (כה) וַיֵּשֶׁב הַמֶּלֶךְ עַל מוֹשָׁבוֹ כְּפַעַם בְּפַעַם אֶל מוֹשַׁב הַקִּיר וַיָּקׇם יְהוֹנָתָן וַיֵּשֶׁב אַבְנֵר מִצַּד שָׁאוּל וַיִּפָּקֵד מְקוֹם דָּוִד. (כו) וְלֹא דִבֶּר שָׁאוּל מְאוּמָה בַּיּוֹם הַהוּא כִּי אָמַר מִקְרֶה הוּא בִּלְתִּי טָהוֹר הוּא כִּי לֹא טָהוֹר. (כז) וַיְהִי מִמׇּחֳרַת הַחֹדֶשׁ הַשֵּׁנִי וַיִּפָּקֵד מְקוֹם דָּוִד וַיֹּאמֶר שָׁאוּל אֶל יְהוֹנָתָן בְּנוֹ מַדּוּעַ לֹא בָא בֶן יִשַׁי גַּם תְּמוֹל גַּם הַיּוֹם אֶל הַלָּחֶם. (כח) וַיַּעַן יְהוֹנָתָן אֶת שָׁאוּל נִשְׁאֹל נִשְׁאַל דָּוִד מֵעִמָּדִי עַד בֵּית לָחֶם. (כט) וַיֹּאמֶר שַׁלְּחֵנִי נָא כִּי זֶבַח מִשְׁפָּחָה לָנוּ בָּעִיר וְהוּא צִוָּה לִי אָחִי וְעַתָּה אִם מָצָאתִי חֵן בְּעֵינֶיךָ אִמָּלְטָה נָּא וְאֶרְאֶה אֶת אֶחָי עַל כֵּן לֹא בָא אֶל שֻׁלְחַן הַמֶּלֶךְ. (ל) וַיִּחַר אַף שָׁאוּל בִּיהוֹנָתָן וַיֹּאמֶר לוֹ בֶּן נַעֲוַת הַמַּרְדּוּת הֲלוֹא יָדַעְתִּי כִּי בֹחֵר אַתָּה לְבֶן יִשַׁי לְבׇשְׁתְּךָ וּלְבֹשֶׁת עֶרְוַת אִמֶּךָ. (לא) כִּי כׇל הַיָּמִים אֲשֶׁר בֶּן יִשַׁי חַי עַל הָאֲדָמָה לֹא תִכּוֹן אַתָּה וּמַלְכוּתֶךָ וְעַתָּה שְׁלַח וְקַח אֹתוֹ אֵלַי כִּי בֶן מָוֶת הוּא. (לב) וַיַּעַן יְהוֹנָתָן אֶת שָׁאוּל אָבִיו וַיֹּאמֶר אֵלָיו לָמָּה יוּמַת מֶה עָשָׂה. (לג) וַיָּטֶל שָׁאוּל אֶת הַחֲנִית עָלָיו לְהַכֹּתוֹ וַיֵּדַע יְהוֹנָתָן כִּי כָלָה הִיא מֵעִם אָבִיו לְהָמִית אֶת דָּוִד. (לד) וַיָּקׇם יְהוֹנָתָן מֵעִם הַשֻּׁלְחָן בׇּחֳרִי אָף וְלֹא אָכַל בְּיוֹם הַחֹדֶשׁ הַשֵּׁנִי לֶחֶם כִּי נֶעְצַב אֶל דָּוִד כִּי הִכְלִמוֹ אָבִיו. (לה) וַיְהִי בַבֹּקֶר וַיֵּצֵא יְהוֹנָתָן הַשָּׂדֶה לְמוֹעֵד דָּוִד וְנַעַר קָטֹן עִמּוֹ. (לו) וַיֹּאמֶר לְנַעֲרוֹ רֻץ מְצָא נָא אֶת הַחִצִּים אֲשֶׁר אָנֹכִי מוֹרֶה הַנַּעַר רָץ וְהוּא יָרָה הַחֵצִי לְהַעֲבִרוֹ. (לז) וַיָּבֹא הַנַּעַר עַד מְקוֹם הַחֵצִי אֲשֶׁר יָרָה יְהוֹנָתָן וַיִּקְרָא יְהוֹנָתָן אַחֲרֵי הַנַּעַר וַיֹּאמֶר הֲלוֹא הַחֵצִי מִמְּךָ וָהָלְאָה. (לח) וַיִּקְרָא יְהוֹנָתָן אַחֲרֵי הַנַּעַר מְהֵרָה חוּשָׁה אַל תַּעֲמֹד וַיְלַקֵּט נַעַר יְהוֹנָתָן אֶת [הַחִצִּים] (החצי) וַיָּבֹא אֶל אֲדֹנָיו. (לט) וְהַנַּעַר לֹא יָדַע מְאוּמָה אַךְ יְהוֹנָתָן וְדָוִד יָדְעוּ אֶת הַדָּבָר. (מ) וַיִּתֵּן יְהוֹנָתָן אֶת כֵּלָיו אֶל הַנַּעַר אֲשֶׁר לוֹ וַיֹּאמֶר לוֹ לֵךְ הָבֵיא הָעִיר. (מא) הַנַּעַר בָּא וְדָוִד קָם מֵאֵצֶל הַנֶּגֶב וַיִּפֹּל לְאַפָּיו אַרְצָה וַיִּשְׁתַּחוּ שָׁלֹשׁ פְּעָמִים וַיִּשְּׁקוּ אִישׁ אֶת רֵעֵהוּ וַיִּבְכּוּ אִישׁ אֶת רֵעֵהוּ עַד דָּוִד הִגְדִּיל. (מב) וַיֹּאמֶר יְהוֹנָתָן לְדָוִד לֵךְ לְשָׁלוֹם אֲשֶׁר נִשְׁבַּעְנוּ שְׁנֵינוּ אֲנַחְנוּ בְּשֵׁם י״י לֵאמֹר י״י יִהְיֶה בֵּינִי וּבֵינֶךָ וּבֵין זַרְעִי וּבֵין זַרְעֲךָ עַד עוֹלָם.

Yeshayahu 66ישעיהו ס״ו

(1) Thus says Hashem, "The heaven is My throne and the earth is My footstool. Where is the house that you may build to Me? And where is the place that may be My resting-place? (2) For all these things has My hand made, and so all these things came to be," says Hashem. "But on this man will I look, on him that is poor and of a contrite spirit, and trembles at My word." (3) He that kills an ox is as if he slew a man; he that sacrifices a lamb is as if he broke a dog's neck. He that offers a meal-offering, is as if he offered swine's blood. He that makes a memorial-offering of frankincense is as if he blessed an idol. According as they have chosen their own ways, and their soul delights in their abominations, (4) so I will choose their mocking, and will bring their fears upon them. Because when I called, no one answered. When I spoke, they did not hear, but they did that which was evil in My eyes, and chose that in which I did not delighted. (5) Hear the word of Hashem, you that tremble at His word, "Your brethren that hate you, that cast you out for My name's sake, have said, 'Let Hashem be glorified that we may gaze upon your joy', but they shall be ashamed. (6) Hark! An uproar from the city. Hark! It comes from the temple. Hark! Hashem renders recompense to His enemies. (7) Before she travailed, she brought forth; before her pain came, she was delivered of a man-child. (8) Who has heard such a thing? Who has seen such things? Is a land born in one day? Is a nation brought forth at once? For as soon as Zion travailed, she brought forth her children. (9) "Shall I bring to the birth, and not cause to bring forth?" says Hashem. "Shall I that cause to bring forth shut the womb?" says your God. (10) Rejoice with Jerusalem, and be glad with her, all you that love her. Rejoice for joy with her, all you that mourn for her, (11) that you may suck, and be satisfied with the breast of her consolations, that you may drink deeply with delight of the abundance of her glory. (12) For thus says Hashem, "Behold, I will extend peace to her like a river. And the wealth of the nations like an overflowing stream, and you shall suck of it. You shall be borne upon the side, and shall be dandled upon the knees. (13) Like one whom his mother comforts, so I will comfort you; and you shall be comforted in Jerusalem." (14) And when you see this, your heart shall rejoice, and your bones shall flourish like young grass. And the hand of Hashem shall be known toward His servants, and He will have indignation against His enemies. (15) For, behold, Hashem will come in fire, and His chariots shall be like the whirlwind to render His anger with fury and His rebuke with flames of fire. (16) For by fire Hashem will contend, and by His sword with all flesh. And the slain of Hashem shall be many. (17) "Those that sanctify themselves and purify themselves to go to the gardens, to follow the one in the middle, eating swine's flesh, and the detestable thing, and the mouse, shall be consumed together," says Hashem. (18) "For I know their works and their thoughts; the time comes that I will gather all nations and tongues; and they shall come and shall see My glory. (19) And I will work a sign among them, and I will send those that escape of them to the nations, to Tarshish, Pul and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard My fame and have not seen My glory; and they shall declare My glory among the nations." (20) "And they shall bring all your brethren out of all the nations for an offering to Hashem, upon horses, and in chariots, and in fitters, and upon mules, and upon swift beasts, to My holy mountain Jerusalem," says Hashem, "as the children of Israel bring their offering in a clean vessel into the house of Hashem. (21) And of them also I will take for the priests and for the Levites," says Hashem. (22) "For as the new heavens and the new earth, which I will make, shall remain before Me," says Hashem, "so shall your seed and your name remain." (23) "And it shall come to pass, that from one new moon to another, and from one Sabbath to another, all flesh shall come to worship before Me," says Hashem. (24) And they shall go forth, and look upon the carcasses of the men that have rebelled against Me. For their worm shall not die, and their fire shall not be quenched. And they shall be an abhorrence to all flesh.

(א) כֹּה אָמַר י״י הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי. (ב) וְאֶת כׇּל אֵלֶּה יָדִי עָשָׂתָה וַיִּהְיוּ כׇל אֵלֶּה נְאֻם י״י וְאֶל זֶה אַבִּיט אֶל עָנִי וּנְכֵה רוּחַ וְחָרֵד עַל דְּבָרִי. (ג) שׁוֹחֵט הַשּׁוֹר מַכֵּה אִישׁ זוֹבֵחַ הַשֶּׂה עֹרֵף כֶּלֶב מַעֲלֵה מִנְחָה דַּם חֲזִיר מַזְכִּיר לְבֹנָה מְבָרֵךְ אָוֶן גַּם הֵמָּה בָּחֲרוּ בְּדַרְכֵיהֶם וּבְשִׁקּוּצֵיהֶם נַפְשָׁם חָפֵצָה. (ד) גַּם אֲנִי אֶבְחַר בְּתַעֲלֻלֵיהֶם וּמְגוּרֹתָם אָבִיא לָהֶם יַעַן קָרָאתִי וְאֵין עוֹנֶה דִּבַּרְתִּי וְלֹא שָׁמֵעוּ וַיַּעֲשׂוּ הָרַע בְּעֵינַי וּבַאֲשֶׁר לֹא חָפַצְתִּי בָּחָרוּ. (ה) שִׁמְעוּ דְּבַר י״י הַחֲרֵדִים אֶל דְּבָרוֹ אָמְרוּ אֲחֵיכֶם שֹׂנְאֵיכֶם מְנַדֵּיכֶם לְמַעַן שְׁמִי יִכְבַּד י״י וְנִרְאֶה בְשִׂמְחַתְכֶם וְהֵם יֵבֹשׁוּ. (ו) קוֹל שָׁאוֹן מֵעִיר קוֹל מֵהֵיכָל קוֹל י״י מְשַׁלֵּם גְּמוּל לְאֹיְבָיו. (ז) בְּטֶרֶם תָּחִיל יָלָדָה בְּטֶרֶם יָבוֹא חֵבֶל לָהּ וְהִמְלִיטָה זָכָר. (ח) מִי שָׁמַע כָּזֹאת מִי רָאָה כָּאֵלֶּה הֲיוּחַל אֶרֶץ בְּיוֹם אֶחָד אִם יִוָּלֵד גּוֹי פַּעַם אֶחָת כִּי חָלָה גַּם יָלְדָה צִיּוֹן אֶת בָּנֶיהָ. (ט) הַאֲנִי אַשְׁבִּיר וְלֹא אוֹלִיד יֹאמַר י״י אִם אֲנִי הַמּוֹלִיד וְעָצַרְתִּי אָמַר אֱלֹהָיִךְ. (י) שִׂמְחוּ אֶת יְרוּשָׁלַ͏ִם וְגִילוּ בָהּ כׇּל אֹהֲבֶיהָ שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כׇּל הַמִּתְאַבְּלִים עָלֶיהָ. (יא) לְמַעַן תִּינְקוּ וּשְׂבַעְתֶּם מִשֹּׁד תַּנְחֻמֶיהָ לְמַעַן תָּמֹצּוּ וְהִתְעַנַּגְתֶּם מִזִּיז כְּבוֹדָהּ. (יב) כִּי כֹה אָמַר י״י הִנְנִי נֹטֶה אֵלֶיהָ כְּנָהָר שָׁלוֹם וּכְנַחַל שׁוֹטֵף כְּבוֹד גּוֹיִם וִינַקְתֶּם עַל צַד תִּנָּשֵׂאוּ וְעַל בִּרְכַּיִם תְּשׇׁעֳשָׁעוּ. (יג) כְּאִישׁ אֲשֶׁר אִמּוֹ תְּנַחֲמֶנּוּ כֵּן אָנֹכִי אֲנַחֶמְכֶם וּבִירוּשָׁלַ͏ִם תְּנֻחָמוּ. (יד) וּרְאִיתֶם וְשָׂשׂ לִבְּכֶם וְעַצְמוֹתֵיכֶם כַּדֶּשֶׁא תִפְרַחְנָה וְנוֹדְעָה יַד י״י אֶת עֲבָדָיו וְזָעַם אֶת אֹיְבָיו. (טו) כִּי הִנֵּה י״י בָּאֵשׁ יָבוֹא וְכַסּוּפָה מַרְכְּבֹתָיו לְהָשִׁיב בְּחֵמָה אַפּוֹ וְגַעֲרָתוֹ בְּלַהֲבֵי אֵשׁ. (טז) כִּי בָאֵשׁ י״י נִשְׁפָּט וּבְחַרְבּוֹ אֶת כׇּל בָּשָׂר וְרַבּוּ חַלְלֵי י״י. (יז) הַמִּתְקַדְּשִׁים וְהַמִּטַּהֲרִים אֶל הַגַּנּוֹת אַחַר [אַחַת] (אחד) בַּתָּוֶךְ אֹכְלֵי בְּשַׂר הַחֲזִיר וְהַשֶּׁקֶץ וְהָעַכְבָּר יַחְדָּו יָסֻפוּ נְאֻם י״י. (יח) וְאָנֹכִי מַעֲשֵׂיהֶם וּמַחְשְׁבֹתֵיהֶם בָּאָה לְקַבֵּץ אֶת כׇּל הַגּוֹיִם וְהַלְּשֹׁנוֹת וּבָאוּ וְרָאוּ אֶת כְּבוֹדִי. (יט) וְשַׂמְתִּי בָהֶם אוֹת וְשִׁלַּחְתִּי מֵהֶם פְּלֵיטִים אֶל הַגּוֹיִם תַּרְשִׁישׁ פּוּל וְלוּד מֹשְׁכֵי קֶשֶׁת תֻּבַל וְיָוָן הָאִיִּים הָרְחֹקִים אֲשֶׁר לֹא שָׁמְעוּ אֶת שִׁמְעִי וְלֹא רָאוּ אֶת כְּבוֹדִי וְהִגִּידוּ אֶת כְּבוֹדִי בַּגּוֹיִם. (כ) וְהֵבִיאוּ אֶת כׇּל אֲחֵיכֶם מִכׇּל הַגּוֹיִם מִנְחָה לַי״י בַּסּוּסִים וּבָרֶכֶב וּבַצַּבִּים וּבַפְּרָדִים וּבַכִּרְכָּרוֹת עַל הַר קׇדְשִׁי יְרוּשָׁלַ͏ִם אָמַר י״י כַּאֲשֶׁר יָבִיאוּ בְנֵי יִשְׂרָאֵל אֶת הַמִּנְחָה בִּכְלִי טָהוֹר בֵּית י״י. (כא) וְגַם מֵהֶם אֶקַּח לַכֹּהֲנִים לַלְוִיִּם אָמַר י״י. (כב) כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה עֹמְדִים לְפָנַי נְאֻם י״י כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם. (כג) וְהָיָה מִדֵּי חֹדֶשׁ בְּחׇדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כׇל בָּשָׂר לְהִשְׁתַּחֲוֺת לְפָנַי אָמַר י״י. (כד) וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפֹּשְׁעִים בִּי כִּי תוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לֹא תִכְבֶּה וְהָיוּ דֵרָאוֹן לְכׇל בָּשָׂר.

Yeshayahu 66:23ישעיהו ס״ו:כ״ג

"And it shall come to pass, that from one new moon to another, and from one Sabbath to another, all flesh shall come to worship before Me," says Hashem.

וְהָיָה מִדֵּי חֹדֶשׁ בְּחׇדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כׇל בָּשָׂר לְהִשְׁתַּחֲוֺת לְפָנַי אָמַר י״י.

Yechezkel 46:1יחזקאל מ״ו:א׳

Thus says Adonai Elohim, "The gate of the inner court that looks toward the east shall be shut the six working days; but on the Sabbath day it shall be opened, and on the day of the new moon it shall be opened.

כֹּה אָמַר אֲדֹנָי יֱ־הֹוִה שַׁעַר הֶחָצֵר הַפְּנִימִית הַפֹּנֶה קָדִים יִהְיֶה סָגוּר שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה וּבְיוֹם הַשַּׁבָּת יִפָּתֵחַ וּבְיוֹם הַחֹדֶשׁ יִפָּתֵחַ.

Yechezkel 46:18יחזקאל מ״ו:י״ח

Moreover the prince shall not take of the people's inheritance, to thrust them out of their possession; he shall give inheritance to his sons out of his own possession, that My people not be scattered every man from his possession."

וְלֹא יִקַּח הַנָּשִׂיא מִנַּחֲלַת הָעָם לְהוֹנֹתָם מֵאֲחֻזָּתָם מֵאֲחֻזָּתוֹ יַנְחִל אֶת בָּנָיו לְמַעַן אֲשֶׁר לֹא יָפֻצוּ עַמִּי אִישׁ מֵאֲחֻזָּתוֹ.

Bavli Megillah 31aבבלי מגילה ל״א.

they read the portion of blessings and curses (Leviticus, chapter 26). One should not interrupt the reading of the curses by having two different people read them. Rather, one person reads all of them. On Mondays, and on Thursdays, and on Shabbat during the afternoon service, they read in accordance with the regular weekly order, i.e., they proceed to read the first section of the Torah portion that follows the portion that was read on the previous Shabbat morning. However, these readings are not counted as a progression in the reckoning of reading the Torah portions, i.e., they do not proceed on Monday to read the section that immediately follows the section read on Shabbat during the afternoon, and then the following section on Thursday. Rather, until the reading on the following Shabbat morning, they return to and read the same first section of the Torah portion that follows the portion that was read on the previous Shabbat morning. On Festivals and holidays, they read a portion relating to the character of the day, as it is stated: “And Moses declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44), which indicates that part of the mitzva of the Festivals is that the people should read the portion relating to them, each one in its appointed time. GEMARA: The Sages taught in a baraita: On the first day of Passover, the congregation reads from the portion of the Festivals (Leviticus 22:26–23:44), and they read as the haftara the account of the Passover celebrated at Gilgal (Joshua 5:2–14). The Gemara comments: And nowadays, in the Diaspora, when there are two Festival days of Passover, on the first day they read as the haftara the account of the Passover celebrated at Gilgal, and on the next day they read from the account of the Passover observed by Josiah (II Kings 23). The baraita continues: And on the other days of Passover, one collects and reads from various Torah portions of matters relating to Passover. The Gemara asks: What are these portions? Rav Pappa said: A mnemonic for them is mem, alef, peh vav. Each letter stands for a different reading: Mem for the portion of: “Draw out [mishkhu] and take your lambs” (Exodus 12:21–51); alef for the portion of “If [im] you lend money to any of My people” (Exodus 22:24–23:19); peh for the portion of “Hew [pesol] for yourself” (Exodus 34:1–26); and vav for the portion “And the Lord spoke [vaydabber]” (Numbers 9:1–14). The baraita continues: On the last Festival day of Passover, they read the portion of “And it came to pass, when Pharaoh let the people go” (Exodus 13:17–15:26), because it includes the account of the splitting of the Red Sea, and they read as the haftara the portion “And David spoke” (II Samuel 22), which is the song of David. And in the Diaspora, on the next day, the eighth day of Passover, they read the portion “All the firstborns” (Deuteronomy 15:19–16:17), and they read as the haftara the portion of “This very day” (Isaiah 10:32–12:6), because it discusses the downfall of Sennacherib, which occurred on the night of Passover. Abaye said: And nowadays, on the eight days of Passover in the Diaspora, everyone is accustomed to read portions that are indicated by the mnemonic phrase: Draw the bull, sanctify with money, hew in the wilderness, send the firstborn. This alludes to the following portions: “Draw out and take your lambs” (Exodus 12:21–51) and “A bull or a sheep” (Leviticus 22:26–23:44); “Sanctify to Me all the firstborn” (Exodus 13:1–16) and “If you lend money to any of My people” (Exodus 22:24–23:19); “Hew for yourself” (Exodus 34:1–26) and “And the Lord spoke to Moses in the wilderness of Sinai” (Numbers 9:1–14); “And it came to pass, when Pharaoh let the people go” (Exodus 13:17–15:26) and “All the firstborns” (Deuteronomy 15:19–16:17). The baraita continues: On Shavuot they read the portion of “Seven weeks,” and they read as the haftara from Habakkuk, chapter 2, since it mentions the giving of the Torah at Sinai. Others say: They read the portion of “In the third month” (Exodus 19:1–20:23), which describes the giving of the Torah, and they read as the haftara from the account of the Divine Chariot (Ezekiel 1). The Gemara comments: And nowadays, in the Diaspora, when there are two days of Shavuot, we act in accordance with both opinions, but in the reverse order. On the first day they read the portion of “In the third month,” and on the second day they read the portion of “Seven weeks.” The baraita continues: On Rosh HaShana they read the portion of “On the seventh month on the first of the month” (Numbers 29:1–6) and they read as the haftara “Is Ephraim My dear son?” (Jeremiah 31:1–20), as it contains the verse: “I earnestly remember him still,” which recalls God’s love for His people. And some say that they read “And the Lord visited Sarah” (Genesis 21), which describes how God blessed her that she should have a child, and, according to tradition, God blessed her on Rosh HaShana. And they read as the haftara from the account of Hannah (I Samuel 1:1–2:10), who, according to tradition, was also blessed on Rosh HaShana that she should have a child. The Gemara comments: And nowadays, when there are two days of Rosh HaShana, on the first day they read Genesis 21 in accordance with the opinion cited as: Some say. And on the next day they read “And God tested Abraham” (Genesis 22), in order to mention the merit of the binding of Isaac on the day of God’s judgment, and they read as the haftara “Is Ephraim My dear son?” The baraita continues: On Yom Kippur they read the portion of “After the death” (Leviticus 16), and they read as the haftara the portion of “For thus says the High and Lofty One” (Isaiah 57:14–58:14), which deals with fasting and repentance. And during the afternoon service they read from the portion detailing forbidden sexual relations (Leviticus 18) to convey the severity of these transgressions, so that if anyone transgressed any of these prohibitions he will repent on Yom Kippur. And they read as the haftara the book of Jonah, which mentions the repentance of the people of Nineveh. Having mentioned the haftara read on Yom Kippur, the Gemara cites that which Rabbi Yoḥanan said: Wherever you find a reference in the Bible to the might of the Holy One, Blessed be He, you also find a reference to His humility adjacent to it. Evidence of this fact is written in the Torah, repeated in the Prophets, and stated a third time in the Writings. It is written in the Torah: “For the Lord your God is the God of gods and the Lord of lords” (Deuteronomy 10:17), and it is written immediately afterward: “He executes the judgment of the fatherless and widow” (Deuteronomy 10:18), displaying his humility in caring for even the weakest parts of society. It is repeated in the Prophets: “For thus says the High and Lofty One that inhabits eternity, Whose name is sacred” (Isaiah 57:15), and it is written immediately afterward: “In the high and holy place I dwell with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15). It is stated a third time in the Writings, as it is written: “Extol Him Who rides upon the clouds, Whose name is the Lord” (Psalms 68:5), and it is written immediately afterward: “A father of the fatherless, and a judge of widows” (Psalms 68:6). The baraita continues: On the first Festival day of Sukkot, they read from the portion of the Festivals found in Leviticus (Leviticus 22:26–23:44), and they read as the haftara the portion of “Behold the day of the Lord comes” (Zechariah 14), which mentions the festival of Sukkot. The Gemara comments: And nowadays, in the Diaspora, when there are two Festival days of Sukkot, on the next day, they read the same Torah portion. But what do they read as the haftara? They read the portion of “And all the men of Israel assembled themselves to King Solomon” (I Kings 8:2–21), which describes events that took place on the festival of Sukkot. The baraita continues: And on all the other days of Sukkot, they read selections from the portion of the offerings of Sukkot found in the book of Numbers, chapter 29. On the last Festival day of Sukkot, i.e., the Eighth Day of Assembly, they read the portion of “All the firstborns,” starting with the portion of “You shall tithe,” since it includes many mitzvot and statutes relating to gifts for the poor, who should be helped during this period of rejoicing, and it concludes with the halakhot governing firstborns (Deuteronomy 14:22–16:17). And they read as the haftara the portion of “And it was so, that when Solomon had made an end of praying” (I Kings 8:54–9:1), which occurred on that day. On the next day, the second day of the Eighth Day of Assembly in the Diaspora, they read the portion of “And this is the blessing” (Deuteronomy, chapters 33–34) until the end of the Torah, and they read as the haftara “And Solomon stood” (I Kings 8:22–53). Rav Huna said that Rav said: When Shabbat occurs on one of the intermediate days of a Festival, whether on Passover or on Sukkot, they read the Torah portion of “See, You say to me” (Exodus 33:12–34:26), as it includes the halakhot of the Festivals and the intermediate days. They read as the haftara, on Passover, from the portion of the dry bones (Ezekiel 37:1–14), which portrays redemption from servitude, and on Sukkot they read “And it shall come to pass on that day when Gog shall come” (Ezekiel 38:18–39:16), which speaks of the future redemption. The baraita continues: On each day of Hanukkah they read a selection from the portion of the dedication of the altar by the tribal princes (Numbers 7), and they read as the haftara from the portion of the lamps of Zechariah (Zechariah 2:14–4:7). The Gemara comments: And if it occurs that there are two Shabbatot during Hanukkah, on the first Shabbat they read from the portion of the lamps of Zechariah, and on the latter one they read from the portion of the lamps of Solomon (I Kings 7:40–50), which discusses the lamps in the Temple. The baraita continues: On Purim they read the portion of “And Amalek came” (Exodus 17:8–16). On the New Moon they read the portion of “And in the beginnings of your month” (Numbers 28:11–15). When the New Moon occurs on Shabbat, they read as the haftara the portion that concludes with “And it shall come to pass that every New Moon, and every Shabbat, shall all flesh come to bow down on the ground before Me” (Isaiah 66), as it mentions both Shabbat and the New Moon. When the New Moon occurs on Sunday, on the previous day, i.e., Shabbat, they read as the haftara the portion of “And Jonathan said to him: Tomorrow is the New Moon” (I Samuel 20:18–42), which describes events that took place on the eve of the New Moon. Rav Huna said:

ברכות וקללות אין מפסיקין בקללות אלא אחד קורא את כולן. בשני ובחמישי בשבת במנחה קורין כסדרן ואין עולים להם מן החשבון. שנאמר {ויקרא כ״ג:מ״ד} וידבר משה את מועדי ה׳ אל בני ישראל מצותן שיהו קורין כל אחד ואחד בזמנו.: גמ׳: ת״ר בפסח קורין בפרשת מועדות ומפטירין בפסח {יהושע ה׳:י׳} גלגל והאידנא דאיכא תרי יומי יומא קמא בפסח גלגל ולמחר בפסח {מלכים ב כ״ג:ט״ז-ל״ד} יאשיהו. ושאר ימות הפסח מלקט וקורא מענינו של פסח מאי היא אמר רב פפא מאפ״ו סימן. יום טוב האחרון של פסח קורין {שמות י״ג:י״ז} ויהי בשלח ומפטירין {שמואל ב כ״ב:א׳} וידבר דוד ולמחר {דברים ט״ו:י״ט} כל הבכור ומפטירין {ישעיהו י׳:ל״ב} עוד היום. אמר אביי והאידנא נהוג עלמא למיקרי משך תורא קדש בכספא פסל במדברא שלח בוכרא. בעצרת {דברים ט״ז:ט׳} שבעה שבועות ומפטירין {חבקוק ג׳:א׳} בחבקוק אחרים אומרים {שמות י״ט:א׳} בחדש השלישי ומפטירין {יחזקאל א׳:א׳} במרכבה והאידנא דאיכא תרי יומי עבדינן כתרוייהו ואיפכא. בראש השנה {במדבר כ״ט:א׳} בחדש השביעי ומפטירין {ירמיהו ל״א:י״ט} הבן יקיר לי אפרים ויש אומרים {בראשית כ״א:א׳} וה׳ פקד את שרה ומפטירין {שמואל א ב׳:א׳} בחנה. והאידנא דאיכא תרי יומי יומא קמא כיש אומרים למחר {בראשית כ״ב:א׳} והאלהים נסה את אברהם ומפטירין הבן יקיר. ביוה״כ קורין {ויקרא ט״ז:א׳} אחרי מות ומפטירין {ישעיהו נ״ז:ט״ו} כי כה אמר רם ונשא ובמנחה קורין בעריות ומפטירין ביונה. אמר ר׳ יוחנן כל מקום שאתה מוצא גבורתו של הקב״ה אתה מוצא ענוותנותו דבר זה כתוב בתורה ושנוי בנביאים ומשולש בכתובים. כתוב בתורה {דברים י׳:י״ז} כי ה׳ אלהיכם הוא אלהי האלהים ואדוני האדונים וכתיב בתריה עושה משפט יתום ואלמנה שנוי בנביאים {ישעיהו נ״ז:ט״ו} כה אמר רם ונשא שוכן עד וקדוש וגו׳ וכתיב בתריה ואת דכא ושפל רוח משולש בכתובים דכתיב {תהלים ס״ח:ה׳} סולו לרוכב בערבות ביה שמו וכתיב בתריה אבי יתומים ודיין אלמנות. יו״ט הראשון של חג קורין בפרשת מועדות שבתורת כהנים ומפטירין {זכריה י״ד:א׳} הנה יום בא לה׳ והאידנא דאיכא תרי יומי למחר מיקרא ה״נ קרינן אפטורי מאי מפטירין {מלכים א ח׳:ב׳} ויקהלו אל המלך שלמה. ושאר כל ימות החג קורין בקרבנות החג יו״ט האחרון קורין כל הבכור מצות וחוקים ובכור ומפטירין {מלכים א ט׳:א׳} ויהי ככלות שלמה למחר קורין וזאת הברכה ומפטירין {מלכים א ח׳:כ״ב} ויעמד שלמה. אמר רב הונא אמר רב שבת שחל להיות בחולו של מועד בין בפסח בין בסוכות מקרא קרינן {שמות ל״ג:י״ב} ראה אתה אפטורי בפסח {יחזקאל ל״ז:ד׳} העצמות היבשות ובסוכות {יחזקאל ל״ח:י״ח} ביום בא גוג. בחנוכה בנשיאים ומפטירין {זכריה ב׳:י״ד} בנרות דזכריה ואי מיקלעי שתי שבתות קמייתא בנרות דזכריה בתרייתא {מלכים א ז׳:מ׳} בנרות שלמה. בפורים {שמות י״ז:ח׳} ויבא עמלק בראשי חדשים {במדבר כ״ח:י״א} ובראשי חדשיכם ראש חדש שחל להיות בשבת מפטירין {ישעיה ס״ו:כ״ג} והיה מדי חדש בחדשו חל להיות באחד בשבת מאתמול מפטירין {שמואל א כ׳:י״ח} ויאמר לו יהונתן מחר חדש. אמר רב הונא

Beit Yosef Orach Chayyim 425:6בית יוסף אורח חיים תכ״ה:ו׳

ור״ח שחל להיות באחד בשבת מפטירין בשבת שלפניו ויאמר לו יהונתן פשוט בפרק בני העיר: וכשר״ח ב׳ ימים שבת ויום ראשון יש שהיו רוצים לומר דכיון דיום שני עיקר מפטירין מחר חדש ולא השמים כסאי ומורי חמי הר״ר יצחק סבע ז״ל טען עליהם ממ״ש רבינו בסמוך ומפטיר השמים כסאי ואפי׳ ר״ח אלול שחל להיות בשבת והדבר ידוע שלעולם ר״ח אלול שני ימים וע״כ כשחל להיות בשבת הוא ביום ראשון משני ימים ר״ח דביום שני א״א דא״כ אתי ר״ה ביום ראשון וקי״ל לא אד״ו ראש וקאמר דמפטיר השמים כסאי וזו היא ראיה שאין עליה תשובה וכן נוהגין להפטיר השמים כסאי ואחר שגמרו הפטרת השמים כסאי אומרים פסוק ראשון ופסוק אחרון מהפטורת ויאמר לו יהונתן לזכר שמחר ג״כ הוא ר״ח ואע״ג דקי״ל (מגילה כד:) דאין מדלגין מנביא לנביא כבר כתב בעל תה״ד ליישב המנהג ובסי׳ קמ״ד כתבתי בשם ה״ר מנוח דכיון דהנך קרינן להו על פה לא שמיה דילוג: