In the mid and late 1960s, American synagogue leaders everywhere began to receive complaints about a variety of issues--the need for tickets to attend High Holy Day services, the cost of those tickets, the selling of reserved seats to congregants who donated generously, the use of liturgies that had lost their relevance for many, the need to find some method of interaction between rabbis and passive congregants, the elaborate dressing-up for worship, and the need for greater lay participation in reading the Torah and Haftarah
A very heavy ritualistic view of what observing a day of atonement means is in the Torah reading, and a completely social-justice-oriented version of what it means is in the haftarah
Bob memorized his haftarah
for his 1957 bar mitzvah from a record but promptly erased it from his memory to make room for baseball trivia.
Atonement versus Repentance: Tradition designates Jonah as the haftarah
for Yom Kippur, thereby suggesting that repentance is the key element, but only chapter 3 actually deals with this theme.
of the books of Nevi'imis examined at length with insights gleaned from commentators throughout Jewish history.
Each week there is also a Haftarah
or additional portion from other parts of the Bible.
The Book of Haftarot For Shabbat, Festivals, and Fast Days: An Easy-to-Read Haftarah
Translation is the sequel to THE FIVE BOOKS OF MOSES and is a 'must' for any serious Judaic studies collection.
But, our people are less concerned with proofs regarding multiple authors of the Bible, than they are with trying to understand how the weekly parasha or haftarah
can inform the decisions they are making in their own lives, or how these stories of old can help them feel a connection to things in this universe greater than their own individual lives.
He notes in the first part of his interrogatory that Jews, even synagogue-going Jews get only snippets of the prophetic writings in the haftarah
selections on Shabbat and only disciplined students really get to grapple with the poetics of Isaiah and Jeremiah.
239-313), evaluating the Jewish texts (Sibylline Oracles 4 and 5, 4 Ezra, 2 Baruch, synagogue prayers [notably the Amidah, the Kaddish, the Shema, Haftarah
benedictions, the Grace after Meals], and Josephus] and Christian texts (notably Revelation, Papias, Justin, Irenaeus, non-chiliasic Christianity, Barnabas, the Didache, the Shepherd of Hermas, 1 and 2 Clement, Ignatius, Polycarp, and the Epistle to Diognetus), concludes that one should avoid setting up a simple contrast between the Jewish and Christian attitudes in these texts.
The source text has two forms, one found in II Samuel 22 (the haftarah
for the seventh day of Passover), and the other in Psalm 18, the one prescribed for that day according to the custom of the Vilna Gaon (Ha-Gra).
reading was even shorter, four verses from the prophet Isaiah (54:1-4), who speaks of Noah (the name given to the chapters of the Torah from which I read), and who speaks of a "barren one," just as my Torah verses ended with a description of Sarai (Abram's wife, later Sarah) as "barren.