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The Haftarah ritual preserves Jewish resilience, connecting believers to prophetic wisdom and communal memory. Rooted in ancient prohibitions and liberation, these weekly readings enrich spiritual endurance, reinforcing Jewish identity, devotion, and continuity across generations.
Roots of Haftarah
The pillar of power
The enduring force behind any culture, including Judaism, first lies in its religious beliefs, followed by the advancement of communal knowledge. The saying: “The Torah has protected the Jewish people throughout history, as much as the Jewish people have safeguarded the Torah”, therefore, is a true principle. For, indeed, the Torah represents both knowledge and faith.
Torah, bearer of knowledge
After delivering the holy Torah, Moses instructed the people of Israel to read a portion of it every Sabbath and during special times following the morning prayer (Tefilat Shacharit). This practice of reciting a weekly parasha in the synagogue on Sabbath and holidays, as suggested by some, serves a profound purpose: to prevent any disconnection between the Jewish people and the sacred text of the Torah. This regular engagement with the Divine commandments prevents gaps in faith and ensures a direct link between Creator and creation, helping individuals maintain their spiritual convictions.
Haftarah
The texts published by Jewish prophets trace the extensive and challenging history of the Jewish people across more than three thousand years. The writings from that period, known as Haftarah, bear witness to this journey, reflecting the efforts and sacrifices of those who endured many hardships for their mission of spreading monotheism and guiding humanity.
The Creation of Haftarah
Beginning of tradition
The study of the Books of the Prophets (Nevi’im) reveals that, after the construction of the Second Temple (Beit HaMikdash) and during the Greek occupation of Judea and Israel, the Syrian ruling authority banned public reading and study of the Torah, particularly in synagogues. Those who defied this order faced punishment, including death or torture. As a response, Jewish scholars devised an alternative. On Sabbaths and festivals, they replaced the Torah reading with portions from Nevi’im (books by prophets after Moses), choosing passages that aligned thematically with the weekly Torah parasha. These selected readings, which paralleled sections of the Torah, came to be known as the Haftarah.
Preservation of tradition
The public reading of the Torah resumed as before as soon as the oppressive rule ended and the ban was lifted. Although Torah reading was no longer restricted, the custom of reciting the Haftarah in the synagogue remained. On Sabbaths, festivals, Rosh Chodesh, and certain fast days, after the weekly Torah portion is read, the Haftarah – a selected passage from Nevi’im – is recited, often thematically linked to the Torah reading and even completing one another, enriching the community’s connection to both texts.
Scholars studying this tradition assert that such religious practices remind the community of their ancestors’ dedication and sacrifices in preserving their Divine heritage.
Meaning of Haftarah
The term “Haftarah” is generally understood to mean “conclusion” or “completion”. In ancient times, it was not customary to follow the Shacharit prayer with the Musaf prayer (a prayer recited on Shabbat, festivals, or Rosh Chodesh after reciting the Torah) or to conclude the service with Aleinu leshabei’ach as a final prayer. Consequently, the Sabbath and festival prayers concluded with the recitation of the Haftarah, marking the end of Shacharit.
As mentioned, Haftarah selections are derived from Nevi’im, focusing on ethical teachings and the lives of the prophets, paralleling the themes found in the Torah. The selected Haftarah passages offered moral guidance and provided comfort and solace to the Jewish people.
Intention of Writing the Haftarah
The prophets’ intentions in composing these texts were not only to document the events of their times but also to warn the people of Israel and their leaders against sin, while offering comfort and assurances to those who adhered to the commandments and followed the ways of the Torah, as commanded by God.
Selected Guidelines for Reading the Haftarah
- A typical Haftarah reading should contain no fewer than 21 verses, unless the topic can be conveyed in fewer.
- The congregation traditionally reads the Haftarah text quietly along with the Shaliach Tzibur or Haftarah reader.
- The Shaliach Tzibur should read with a pleasant and clear voice, ensuring that everyone can hear and understand.
- There is no age restriction for reciting the Haftarah.
- On Sabbaths with two Torah portions, the Haftarah that is related to the second portion is read.
- The individual assigned to the Haftarah reading must recite “Amen” aloud after the final blessing and “Mekadesh HaShabbat”.
- If a person has already read the blessing before Haftarah and mistakenly begins reading the wrong Haftarah, they should not repeat the introductory blessing when reminded by the congregation, but must resume with the correct Haftarah.
- An individual who needs to recite the Blessing of Gomel and also wishes to recite the Haftarah should first complete the Haftarah blessings and then recite the Blessing of Gomel. The Blessing of Gomel is recited by freed prisoners, those who have recovered from illness, and travelers who have returned safely from a journey by water, air, or land.
- If a person has already recited the Torah blessing, they should not recite the Maftir or Haftarah unless there is no one else available to read it.
- If the Maftir portion is read from the second Torah scroll, the one who blessed the first scroll should not repeat the Haftarah or Maftir blessing over the second scroll. During the Mincha (afternoon) prayers on Yom Kippur and Tisha B’Av, when the Haftarah is recited, the third Torah blessing also serves as the Maftir. There should be no pause between the Torah reading and the start of the Haftarah, and Kaddish is not recited at this time.
- Out of respect and reverence for the Haftarah, it is customary to read it from a Sefer Haftarot — a scroll sanctified and written on parchment made from the skin of a kosher animal, if available. Otherwise, a printed book of Nevi’im may be used.
- The Haftarah reader recites an introductory blessing, proceeds immediately with the text, and concludes with four additional blessings.
- During the Mincha (afternoon) prayers on Yom Kippur and Tisha B’Av, when the Haftarah is read, the third blessing over the Torah also serves as the Maftir. There should be no break between the Torah reading and the Haftarah, and Kaddish is not recited in between.
- Haftarah scrolls, which are smaller than Torah scrolls, may be stored in an ark like those used for Torah scrolls. The rimmonim (Torah finials) used for Haftarah scrolls have a distinct design from those used for Torah scrolls and should not be placed on Torah scroll covers, as the Torah scrolls hold a higher level of sanctity. Haftarah scrolls may also be stored alongside Torah scrolls in the ark.
Blessings for the Haftarah
Introductory blessing
It has long been customary, before reciting the blessing of the Haftarah, to begin with the verses
“שמו וזכרו מבורך תמיד לעולם ועד”
Shimo Zichru Morach, which are translated as follows:
“May His name and remembrance be forever blessed. I have commanded the prophets to guide and correct you, and I have increased prophecy and visions, making My words clear through examples and parables. If a lion roars, who would not fear? The Almighty says: ‘Who will not prophesy? I will place My words in your mouth and protect you with My power, so that I may raise the heavens and establish the earth. I will declare to the people of Zion, “You are My people.”‘
The city of Zion will be redeemed through the observance of Torah’s laws and judgments, and those who come there will be liberated with honesty and righteousness.”
Fist blessing before Haftarah
“Blessed are You, O Lord our God, King of the Universe, who has chosen good prophets and finds pleasure in their words, expressed in truth and honesty. Blessed are You, O Lord, who chose the Torah, Moses Your servant, Israel Your people, and true and righteous prophets”.
Four blessings after the haftarah
- First Blessing: “Blessed are You, O Lord our God, King of the Universe, who is the Lord of all worlds, Judge of all ages, the faithful and mighty. He who speaks and fulfills. He who declares and executes. All His words are truth and justice. You are faithful, O Lord, and none of Your words shall fail, for You are Mighty and Faithful. Blessed are You, O Almighty, who is truthful in all His words”.
- Second Blessing: “Have mercy on Zion, for it is our shelter, and swiftly bring salvation to the afflicted. Blessed are You, O Lord, who brings joy to Zion with the return of her children”.
- Third Blessing: “Our God, gladden us with the coming of Eliyahu and the restoration of David’s kingdom. May he arrive swiftly to fill our hearts with joy. No stranger shall sit on his throne or inherit his honor, for in Your holy name You have sworn an eternal oath. Blessed are You, O Lord, guardian of David”.
- Fourth Blessing: “O Lord, our Creator, we thank You for granting us the Torah, for teaching us the ways of worship in the Holy Temple, for sending the prophets, and for the gift of Shabbat, which You have given us as a source of comfort, respect, and honor, so that we may all be consecrated to You. We praise and bless Your name, which will be forever praised in the mouths of all living beings. Blessed are You, the source of all blessings, O God, who has sanctified the day of Shabbat”.
Source
“Mythological Beliefs”, by Yosef Setareshenas