Despite the general prohibition against committing to scroll writing only sections of the Prophets, in contrast to the complete Book of the Prophets, an exception was made in the case of a book containing only the haftarot ; such a book is, in fact, mentioned in the Talmud Git. Since the maftir was not included in the seven called to the reading of the Torah, a minor is permitted to be called to that portion Meg.
The custom has become almost universal, however, to reserve the reading of the haftarah for a bar mitzvah boy, but this is largely in order to provide him with an opportunity to show his prowess.
Some haftarot , however, are regarded as being of such importance that a minor, and in some places even a bar mitzvah, is precluded from reading them. They include the Merkavah Ezek. During the talmudic period, when the biblical reading was accompanied by its translation into Aramaic , the translation of the Torah reading was given verse by verse, but that of the haftarah after every three verses Meg.
Isaiah , 4, 5 is quoted as an example Meg. The person who read the haftarah was invited to pores al shema Meg. The mishnaic references given are therefore to be changed accordingly when their discussion in the Talmud is given. Rabinowitz, in: T. Manson ed. Source: Encyclopaedia Judaica. All Rights Reserved. Download our mobile app for on-the-go access to the Jewish Virtual Library. Category » Judaism. Holy Scriptures. Table of Contents. Torah - The Written Law. Reading the Torah. How to Study Torah.
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Patrilineal Descent. American Jews by Religious Affiliation. Orthodox Judaism. Conservative Judaism. On a Saturday morning, wearing a tallit, reading from the Torah, speaking about her Torah parsha.
She did well and I was proud of her, and pleased at the difference between our two celebrations, a generation apart. To cap things off, the rabbi of the synagogue told Molly after her service that she should consider becoming a rabbi.
She told me this incredulously, rather proud of herself. And I thought, hey wait a minute. It may date to the 2nd century BCE. The liturgical reading of the haftarah may have emerged at this time. It is widely held that the haftarah was also adapted by Jews in response to the Samaritans. The Samaritans strictly held to the reading of the Torah only. Their version of the Torah varied from the Hebrew Torah. The Samaritans rejected the other books of the Tanakh with exception to the book of Joshua.
Pharisaical Judaism may have elevated the reading of the Prophets in response to the Sadducees. The reading of the haftarot alongside the Torah elevates the stature and authority of these writings.
In any event, the practice of reading the Prophets after reading the Torah on Shabbat is firmly fixed by the 1st century CE. There are other references to the reading of the haftarah, called the writings, as well as references to those writings in the New Testament see Luke and Acts The haftarah readings are fixed and paired with the religious calendar and the annual reading of the Torah portions.
There are small variations in the selections of the readings between religious communities Ashkenazi, Sephardi, Yemeni and others. This seems to indicate that that the readings were gradually adopted which gave room for regional preferences.
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