## Mishneh Torah, Prayer and the Priestly Blessing Chapter 13

###### Mishneh Torah, Prayer and the Priestly Blessing 13:1
[Mishneh Torah, Prayer and the Priestly Blessing 13:1](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:1)

הַמִּנְהָג הַפָּשׁוּט בְּכָל יִשְׂרָאל שֶׁמַּשְׁלִימִין אֶת הַתּוֹרָה בְּשָׁנָה אַחַת. מַתְחִילִין בְּשַׁבָּת שֶׁאַחַר חַג הַסֻּכּוֹת וְקוֹרִין בְּסֵדֶר (בראשית א א) ״בְּרֵאשִׁית״. בַּשְּׁנִיָּה (בראשית ו ט) ״אֵלֶּה תּוֹלְדֹת״. בַּשְּׁלִישִׁית (בראשית יב א) ״וַיֹּאמֶר יְיָ׳‎ אֶל אַבְרָם״. וְקוֹרְאִין וְהוֹלְכִין עַל הַסֵּדֶר הַזֶּה עַד שֶׁגּוֹמְרִין אֶת הַתּוֹרָה בְּחַג הַסֻּכּוֹת. וְיֵשׁ מִי שֶׁמַּשְׁלִים אֶת הַתּוֹרָה בְּשָׁלֹשׁ שָׁנִים וְאֵינוֹ מִנְהָג פָּשׁוּט:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The common custom throughout all Israel is to complete the [reading of] the Torah in one year. [The cycle] is begun on the Sabbath after the Sukkot festival, reading the *sidrah, Bereshit*. On the following Sabbath, [the *sidrah,*] *Eleh toldot* [is read]; on the third, [the *sidrah,*] *Vayomer Ado-nai el Avram*. We continue reading according to this order until the Torah is completed, during the Sukkot festival.
There are those who finish the Torah reading in a three-year cycle. However, this is not a widely accepted custom.


###### Mishneh Torah, Prayer and the Priestly Blessing 13:2
[Mishneh Torah, Prayer and the Priestly Blessing 13:2](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:2)

עֶזְרָא תִּקֵּן לָהֶם לְיִשְׂרָאֵל שֶׁיְּהוּ קוֹרִין קְלָלוֹת שֶׁבְּסֵפֶר וַיִּקְרָא קֹדֶם עֲצֶרֶת וְשֶׁבְּמִשְׁנֵה תּוֹרָה קֹדֶם רֹאשׁ הַשָּׁנָה. וְהַמִּנְהָג הַפָּשׁוּט שֶׁיְּהוּ קוֹרְאִין (במדבר א א) ״בְּמִדְבַּר סִינַי״ קֹדֶם עֲצֶרֶת. (דברים ג כג) ״וָאֶתְחַנַּן״ אַחַר תִּשְׁעָה בְּאָב. (דברים כט ט) ״אַתֶּם נִצָּבִים״ קֹדֶם רֹאשׁ הַשָּׁנָה. (ויקרא ו ב) ״צַו אֶת אַהֲרֹן״ קֹדֶם הַפֶּסַח בְּשָׁנָה פְּשׁוּטָה. לְפִיכָךְ יֵשׁ שַׁבָּתוֹת שֶׁקּוֹרִין שַׁחֲרִית שְׁנֵי סְדָרִין כְּגוֹן (ויקרא יב ב) ״אִשָּׁה כִּי תַזְרִיעַ״ וְ(ויקרא יד ב) ״זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע״. (ויקרא כו ג) ״אִם בְּחֻקֹּתַי״ עִם (ויקרא כה א) ״בְּהַר סִינַי״ וְכַיּוֹצֵא בָּהֶן כְּדֵי שֶׁיַּשְׁלִימוּ בְּשָׁנָה וְיִקְרְאוּ אוֹתָן הַסְּדָרִים בְּעוֹנָתָן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Ezra instituted the practice of having the Jews read the "curses" found in the Book of Leviticus before Shavuot, and those found in the Book of Deuteronomy before Rosh HaShanah.
It is common custom to read [the *sidrah,*] *Bemidbar Sinai* before Shavuot, [the *sidrah,*] *Va'etchanan* after Tish'ah B'Av, [the *sidrah,*] *Attem nitzavim* before Rosh HaShanah, and [the *sidrah,*] *Tzav et Aharon* before Pesach in an ordinary year.
Therefore, there are Sabbaths on which two *sedarim* are read: for example, [the *sidrah,*] *Ishah ki tazria* and [the *sidrah,*] *Vezot tih'yeh torat hametzora* [are often combined. Similarly, the *sidrah,*] *Im bechukotai* [is often combined] with [the *sidrah,*] *Behar Sinai*, so that [the reading of the Torah] will be completed in a year, and the *sedarim* will be read at the appropriate times.


###### Mishneh Torah, Prayer and the Priestly Blessing 13:3
[Mishneh Torah, Prayer and the Priestly Blessing 13:3](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:3)

מָקוֹם שֶׁמַּפְסִיקִין בְּשַׁבָּת בְּשַׁחֲרִית שָׁם קוֹרְאִין בְּמִנְחָה וּבְשֵׁנִי וּבַחֲמִישִׁי וּלְשַׁבָּת הַבָּאָה. כֵּיצַד. שַׁבָּת רִאשׁוֹנָה קוֹרִין בְּשַׁחֲרִית בְּסֵדֶר (בראשית א א) ״בְּרֵאשִׁית״. בְּמִנְחָה קוֹרִין (בראשית ו ט) ״אֵלֶּה תּוֹלְדֹת נֹחַ״ עֲשָׂרָה פְּסוּקִים אוֹ יוֹתֵר. וְכֵן בְּשֵׁנִי וּבַחֲמִישִׁי. וְכֵן לְשַׁבָּת הַבָּאָה בְּשַׁחֲרִית מַתְחִילִין מֵאֵלֶּה תּוֹלְדֹת נֹחַ וְקוֹרֵא עַד סוֹף הַסֵּדֶר. וְעַל דֶּרֶךְ זוֹ קוֹרִין כָּל הַשָּׁנָה. וּמַפְטִירִין בְּכָל שַׁבָּת וְשַׁבָּת בַּנָּבִיא מֵעֵין שֶׁקָּרָא בַּתּוֹרָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
At the point [in the Torah] where the Sabbath morning [reading] was completed, the reading [is begun] on the Sabbath afternoon, on Monday, on Thursday, and on the following Sabbath.
What is implied? On the first Sabbath, we read [the *sidrah,*] *Bereshit* in the morning. In the afternoon, ten or more verses from [the *sidrah,*] *Eleh toldot Noach* are read. The same practice [is followed] on Monday and Thursday. On the coming Sabbath, we begin from *Eleh toldot Noach*, and read until the conclusion of the *sidrah*. This pattern is followed throughout the year.
On each Sabbath, a *haftarah* is recited that reflects the Torah reading.


###### Mishneh Torah, Prayer and the Priestly Blessing 13:4
[Mishneh Torah, Prayer and the Priestly Blessing 13:4](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:4)

וּבְרָאשֵׁי חֳדָשִׁים. הָרִאשׁוֹן קוֹרֵא שְׁלֹשָׁה פְּסוּקִים מִפָּרָשַׁת (במדבר כח ב) ״צַו״. וְהַשֵּׁנִי חוֹזֵר וְקוֹרֵא פָּסוּק ג׳‎ שֶׁקָּרָא הָרִאשׁוֹן וּשְׁנֵי פְּסוּקִים שֶׁאַחֲרָיו כְּדֵי שֶׁיְּשַׁיֵּר בַּפָּרָשָׁה שְׁלֹשָׁה פְּסוּקִים. וְהַשְּׁלִישִׁי קוֹרֵא שְׁלֹשָׁה פְּסוּקִים שֶׁשִּׁיֵּר הַשֵּׁנִי עִם (במדבר כח ט) ״וּבְיוֹם הַשַּׁבָּת״. וְהָרְבִיעִי קוֹרֵא (במדבר כח יא) ״וּבְרָאשֵׁי חָדְשֵׁיכֶם״. וְאִם חָל רֹאשׁ חֹדֶשׁ לִהְיוֹת בְּשַׁבָּת מוֹצִיאִין שְׁנֵי סְפָרִים בְּשַׁחֲרִית. בְּאֶחָד קוֹרִין בּוֹ סֵדֶר אוֹתָהּ שַׁבָּת וּבַשֵּׁנִי קוֹרֵא בּוֹ הַמַּשְׁלִים וּבְרָאשֵׁי חָדְשֵׁיכֶם. וְהַמַּפְטִיר קוֹרֵא עִנְיַן רֹאשׁ חֹדֶשׁ. וּמַפְטִירִין (ישעיה סו כג) ״וְהָיָה מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ״. וְרֹאשׁ חֹדֶשׁ אָב שֶׁחָל לִהְיוֹת בְּשַׁבָּת מַפְטִירִין (ישעיה א יד) ״חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי״. וְרֹאשׁ חֹדֶשׁ שֶׁחָל לִהְיוֹת בְּאֶחָד בְּשַׁבָּת מַפְטִירִין בַּשַּׁבָּת שֶׁלְּפָנָיו (שמואל א כ יח) ״וַיֹּאמֶר לוֹ יְהוֹנָתָן מָחָר חֹדֶשׁ״:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
On Rosh Chodesh, the first reader reads three verses from the passage (Numbers 28:1-15) *Tzav*. The second reader reads the third verse which was read by the first reader, and the following two verses, so that three verses will remain in the passage. The third reader reads the three verses that were left [unread] by the second reader, and the passage "And on the Sabbath day...." The fourth reader reads [the passage] "And on your new months...."
If Rosh Chodesh falls on the Sabbath, two Torah scrolls are taken out in the morning. The *sidrah* of that particular Sabbath is read from one, and the person who concludes the reading reads [the passage] "And on your new months...."
The person who reads the *haftarah* reads the passage concerning Rosh Chodesh, and then reads [the passage (Isaiah 66:1-24) that concludes:] "And it will be from month to month..." as the *haftarah*.
If Rosh Chodesh Av falls on the Sabbath [the passage, Isaiah 1:14-31, beginning:] "My soul hates your new moons and your festivals" is read as the *haftarah*.
If Rosh Chodesh falls on Sunday, on the preceding Sabbath [the passage (I Samuel 20:18-42), beginning:] "And Jonathan told him: 'Tomorrow is the new month...'” is read as the *haftarah*.


###### Mishneh Torah, Prayer and the Priestly Blessing 13:5
[Mishneh Torah, Prayer and the Priestly Blessing 13:5](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:5)

כָּל הָעוֹלֶה לִקְרוֹת בַּתּוֹרָה פּוֹתֵחַ בְּדָבָר טוֹב וּמְסַיֵּם בְּדָבָר טוֹב. אֲבָל פָּרָשַׁת (דברים לב א) ״הַאֲזִינוּ״ קוֹרֵא הָרִאשׁוֹן עַד (דברים לב ז) ״זְכֹר יְמוֹת עוֹלָם״. וְהַשֵּׁנִי מַתְחִיל מִזְּכֹר יְמוֹת עוֹלָם עַד (דברים לב יג) ״יַרְכִּבֵהוּ״. וְהַשְּׁלִישִׁי מִיַּרְכִּבֵהוּ עַד וַיַּרְא ה׳‎ וַיִּנְאָץ. וְהָרְבִיעִי מִן וַיַּרְא ה׳‎ וַיִּנְאָץ עַד (דברים לב כט) ״לוּ חָכְמוּ״. וְהַחֲמִישִׁי מִן לוּ חָכְמוּ עַד (דברים לב מ) ״כִּי אֶשָּׂא אֶל שָׁמַיִם יָדִי״. וְהַשִּׁשִּׁי מִכִּי אֶשָּׂא אֶל שָׁמַיִם יָדִי עַד סוֹף הַשִּׁירָה. וְלָמָּה פּוֹסְקִין בָּהּ בְּעִנְיָנוֹת אֵלּוּ מִפְּנֵי שֶׁהֵן תּוֹכָחָה כְּדֵי שֶׁיַּחְזְרוּ הָעָם בִּתְשׁוּבָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Whoever is called to read from the Torah should begin [his reading] with a positive matter and conclude with a positive matter.
However, in *Parashat Ha'azinu*, the first [person called to the Torah] reads until *Z'chor y'mot olam* (Deuteronomy 32:7 . The second begins from *Z'chor y'mot olam* [and continues] until *Yarkivehu* (*ibid.*:13). The third [reads] from *Yarkivehu* until *Vayar Ado-nai vayin'atz* (*ibid.*:19). The fourth [reads] from *Vayar Ado-nai vayin'atz* until *Lu chachmu* (*ibid.*:29). The fifth [reads] from *Lu chachmu* until *Ki essa el shamayim yadi* (*ibid.*:40). The sixth [reads] from *Ki essa el shamayim yadi* until the conclusion of the song (*ibid.*:43).
Why is the Torah reading ceased at these points? Because these are [verses of] rebuke, [and the intent is that] that they motivate the people to repent.


###### Mishneh Torah, Prayer and the Priestly Blessing 13:6
[Mishneh Torah, Prayer and the Priestly Blessing 13:6](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:6)

שְׁמוֹנָה פְּסוּקִים שֶׁבְּסוֹף הַתּוֹרָה מֻתָּר לִקְרוֹת אוֹתָם בְּבֵית הַכְּנֶסֶת בְּפָחוֹת מֵעֲשָׂרָה. אַף עַל פִּי שֶׁהַכּל תּוֹרָה הִיא וּמשֶׁה מִפִּי הַגְּבוּרָה אֲמָרָם הוֹאִיל וּמַשְׁמָעָן שֶׁהֵם אַחַר מִיתַת משֶׁה הֲרֵי נִשְׁתַּנּוּ וּלְפִיכָךְ מֻתָּר לְיָחִיד לִקְרוֹת אוֹתָן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The eight verses at the conclusion of the Torah may be read in a synagogue when fewer than ten people are present. They are indeed all Torah and were related by Moses from the Almighty. However, since, on the surface, they appear to have been recited after Moses' death, the [rules governing them] are different. Therefore, it is permissible for an individual to read them.


###### Mishneh Torah, Prayer and the Priestly Blessing 13:7
[Mishneh Torah, Prayer and the Priestly Blessing 13:7](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:7)

קְלָלוֹת שֶׁבְּתוֹרַת כֹּהֲנִים אֵין מַפְסִיקִין בָּהֶן אֶלָּא אֶחָד קוֹרֵא אוֹתָן מַתְחִיל בַּפָּסוּק שֶׁלִּפְנֵיהֶם וּמְסַיֵּם בַּפָּסוּק שֶׁל אַחֲרֵיהֶם. וּקְלָלוֹת שֶׁבְּמִשְׁנֵה תּוֹרָה אִם רָצָה לִפְסֹק בָּהֶן פּוֹסֵק וּכְבָר נָהֲגוּ הָעָם שֶׁלֹּא לִפְסֹק בָּהֶן אֶלָּא אֶחָד קוֹרֵא אוֹתָן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The "curses" in Leviticus should not be interrupted. Rather, a single person should read them [in their entirety]. He should begin with the verse preceding them and conclude with the verse following them.
The "curses" in Deuteronomy may be interrupted if one desires. However, the people have already adopted the custom of not interrupting [this reading]. Rather, a single person reads them [in their entirety].


###### Mishneh Torah, Prayer and the Priestly Blessing 13:8
[Mishneh Torah, Prayer and the Priestly Blessing 13:8](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:8)

מַפְסִיקִין לְמוֹעֲדוֹת וּלְיוֹם הַכִּפּוּרִים וְקוֹרְאִין בְּעִנְיַן הַמּוֹעֵד, לֹא בְּסֵדֶר שַׁבָּת. וּמשֶׁה תִּקֵּן לָהֶם לְיִשְׂרָאֵל שֶׁיְּהוּ קוֹרְאִין בְּכָל מוֹעֵד עִנְיָנוֹ. וְשׁוֹאֲלִין וְדוֹרְשִׁין בְּעִנְיָנוֹ שֶׁל יוֹם בְּכָל מוֹעֵד וּמוֹעֵד. וּמַה הֵן קוֹרִין. בְּפֶסַח בְּפָרָשַׁת מוֹעֲדוֹת שֶׁבְּתוֹרַת כֹּהֲנִים. וּכְבָר נָהֲגוּ הָעָם לִקְרוֹת בְּיוֹם רִאשׁוֹן (שמות יב כא) ״מִשְׁכוּ וּקְחוּ לָכֶם״ וּמַפְטִירִין בְּ(גמרא מגילה לא א) ״פֶסַח גִּלְגָּל״. וּבְיוֹם טוֹב שֵׁנִי (ויקרא כב כז) ״שׁוֹר אוֹ כֶשֶׂב״ וּמַפְטִירִין בְּפֶסַח יֹאשִׁיָּהוּ. בַּשְּׁלִישִׁי (שמות יג ב) ״קַדֶּשׁ לִי כָל בְּכוֹר״. בָּרְבִיעִי (שמות כב כד) ״אִם כֶּסֶף תַּלְוֶה״. בַּחֲמִישִׁי (שמות לד א) ״פְּסָל לְךָ״. בְּשִׁשִּׁי (במדבר ט ב) ״וְיַעֲשׂוּ בְנֵי יִשְׂרָאֵל אֶת הַפָּסַח בְּמוֹעֲדוֹ״. בְּיוֹם טוֹב אַחֲרוֹן (שמות יג יז) ״וַיְהִי בְּשַׁלַּח״ עַד סוֹף הַשִּׁירָה עַד (שמות טו כו) ״כִּי אֲנִי ה׳‎ רֹפְאֶךָ״ וּמַפְטִירִין (שמואל ב כב א) ״וַיְדַבֵּר דָּוִד״. וּבַשְּׁמִינִי (דברים טו יט) ״כָּל הַבְּכוֹר״ וּמַפְטִירִין (ישעיה י לב) ״עוֹד הַיּוֹם״:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[The cycle of Torah readings] is interrupted for the festivals and Yom Kippur. [On these occasions,] we read [a passage that] concerns the festival and not the *sidrah* of [that] Sabbath.
Moses instituted [the practice that], on each festival, the Jews should read [a passage] appropriate to it. Also, it [is proper] on each festival to ask about and explain the subjects [pertinent] to that festival.
Which [passages] are read? On Pesach, [we read] the passage concerning the festivals in Leviticus 23:4-44). [However,] the people have already adopted the custom of reading *Mishchu uk'chu lachem* (Exodus 12:21-51) on the first day. The *haftarah* is [the description] of the Pesach celebrated in Gilgal (Joshua 5:2-15).
On the second day, we read *Shor o kesev* (Leviticus 22:26-23:44). The *haftarah* is [the description] of the Pesach celebrated by Josaiah (II Kings 1-9, 21-25). On the third day, we read *Kadesh li kol b'chor* (Exodus 13:1-16); on the fourth day, *Im kessef talveh* (Exodus 22:24-23:19); on the fifth day, *P'sol lecha* (Exodus 34:1-26); on the sixth day, *Vaya'asu Bnei Yisrael et hapesach b'mo'ado* (Numbers 9:1-14).
On the final festival, [we read] from *Vay'hi beshalach* until the conclusion of the song [sung at Red Sea] until [the verse,] *Ani Ado-nai rof'echa* (Exodus 13:17-15:26). The *haftarah* is *Vayedaber David* (II Samuel 22:1-51).
On the eighth day, [we read], *Kol hab'chor* (Deuteronomy 15:19-16:17). The *haftarah* is *Od hayom* (Isaiah 10:32-4, 11:1-16, 12:1-6).


###### Mishneh Torah, Prayer and the Priestly Blessing 13:9
[Mishneh Torah, Prayer and the Priestly Blessing 13:9](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:9)

בַּעֲצֶרֶת קוֹרִין בְּ(דברים טז ט) ״שִׁבְעָה שָׁבוּעוֹת״. וּמִנְהָג פָּשׁוּט שֶׁקּוֹרִים בְּיוֹם טוֹב הָרִאשׁוֹן (שמות יט א) ״בַּחֹדֶשׁ הַשְּׁלִישִׁי״ וּמַפְטִירִין בְּמֶרְכָּבָה. וּבְשֵׁנִי קוֹרִין בְּפָרָשַׁת מוֹעֲדוֹת (דברים טו יט) ״כָּל הַבְּכוֹר״ וּמַפְטִירִין בַּחֲבַקּוּק:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
On Shavuot, we read [the passage, containing the reading] *Shiv'ah shavuot* (Deuteronomy 16:9 . However, it is common custom to read [the passage,] *Bachodesh hash'lishi* (Exodus 19:1-20:23) on the first day of the festival. [The vision of God's] chariot (Ezekiel 1:1-28) is read as the *haftarah*.
On the second day, the passage describing the festivals, *Kol hab'chor* (Deuteronomy 15:19-16:17) is read, and [a passage from] Chabbakuk (3:1-19) is read as the *haftarah*.


###### Mishneh Torah, Prayer and the Priestly Blessing 13:10
[Mishneh Torah, Prayer and the Priestly Blessing 13:10](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:10)

בְּרֹאשׁ הַשָּׁנָה קוֹרִין (במדבר כט א) ״בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ״. וּמִנְהָג פָּשׁוּט שֶׁקּוֹרִין בְּיוֹם רִאשׁוֹן (בראשית כא א) ״וַיְיָ׳‎ פָּקַד אֶת שָׂרָה״ וּמַפְטִירִין (שמואל א א א) ״וַיְהִי אִישׁ אֶחָד מִן הָרָמָתַיִם״. וּבְשֵׁנִי קוֹרִין (בראשית כב א) ״וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם״ וּמַפְטִירִין (ירמיה לא יט) ״הֲבֵן יַקִּיר לִי אֶפְרַיִם״:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
On Rosh HaShanah, we read [the passage including the verse]: *Uvachodesh hash'vi'i b'echad lachodesh* (Numbers 29:1 . However, it is common custom to read [the passage,] *VAdo-nai pakad et Sarah* (Genesis 21:1-33). [The passage,] *Vay'hi ish echad min haramatayim* (I Samuel 1:1-2:10) is read as the *haftarah*.
On the second day, [the passage,] *V'HaElo-him nisah et Avraham* (Genesis 22:1-24) is read, and [the passage including the verse] *Haven yakir li Efrayim* (Jeremiah 31:1-19) is read as the *haftarah*.


###### Mishneh Torah, Prayer and the Priestly Blessing 13:11
[Mishneh Torah, Prayer and the Priestly Blessing 13:11](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:11)

בְּיוֹם הַכִּפּוּרִים בְּשַׁחֲרִית קוֹרִין (ויקרא טז א) ״אַחֲרֵי מוֹת״ וּמַפְטִירִין (ישעיה נז טו) ״כֹּה אָמַר רָם וְנִשָּׂא״. בְּמִנְחָה קוֹרִין בַּעֲרָיוֹת שֶׁבְּאַחֲרֵי מוֹת כְּדֵי שֶׁיִּזְכֹּר וְיִכָּלֵם כָּל מִי שֶׁנִּכְשַׁל בְּאַחַת מֵהֶן וְיַחֲזֹר בִּתְשׁוּבָה. וְהַשְּׁלִישִׁי קוֹרֵא בַּתּוֹרָה וּמַפְטִיר בְּיוֹנָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
On Yom Kippur, in the morning, we read [the passage,] *Acharei mot* (Leviticus 16:1-34) and read [the passage,] *Ki koh amar ram v'nisa* (Isaiah 57:14-58:14) as the *haftarah*.
In the afternoon, [we read the passage] in *Acharei mot* that is concerned with forbidden sexual relations, in order that anyone who has violated one of these sins will remember, become embarrassed, and repent. The third person [who] reads from the Torah recites [the Book of] Yonah as the *haftarah*.


###### Mishneh Torah, Prayer and the Priestly Blessing 13:12
[Mishneh Torah, Prayer and the Priestly Blessing 13:12](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:12)

בְּסֻכּוֹת בִּשְׁנֵי יָמִים טוֹבִים הָרִאשׁוֹנִים קוֹרִין בְּפָרָשַׁת הַמּוֹעֲדוֹת שֶׁהִיא (ויקרא כב כז) ״שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז״ וְגוֹ׳‎ וּמַפְטִירִין בְּיוֹם רִאשׁוֹן (זכריה יד א) ״הִנֵּה יוֹם בָּא לַיְיָ׳‎״. וּבְיוֹם שֵׁנִי (מלכים א ח ב) ״וַיִּקָּהֲלוּ אֶל הַמֶּלֶךְ שְׁלֹמֹה״. וּבְיוֹם טוֹב אַחֲרוֹן קוֹרִין (דברים טו יט) ״כָּל הַבְּכוֹר״ וּמַפְטִירִין (מלכים א ח נד) ״וַיְהִי כְּכַלּוֹת שְׁלֹמֹה״. וּלְמָחָר קוֹרִין (דברים לג א) ״וְזֹאת הַבְּרָכָה״ וּמַפְטִירִין (מלכים א ח כב) ״וַיַּעֲמֹד שְׁלֹמֹה״. וְיֵשׁ מִי שֶׁמַּפְטִירִין (יהושע א א) ״וַיְהִי אַחֲרֵי מוֹת משֶׁה״. וּבִשְׁאָר יְמוֹת הֶחָג קוֹרִין בְּקָרְבְּנוֹת הֶחָג:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
On Sukkot, on the first two days, we read the passage that concerns the festivals: *Shor o kesev o eyz* (Leviticus 22:26-23:44). The *haftarah* read on the first day is [the passage,] *Hiney yom ba l'Ado-nai* (Zechariah 14). On the second day, [the *haftarah* is the passage,] *Vayikahalu el hamelech Shlomo* (I Kings 8:2-21).
On the final day of the festival, we read [the passage,] *Kol hab'chor* (Deuteronomy 15:19-16:17). For the *haftarah*, we read [the passage,] *Vay'hi k'chalot Shlomo* (I Kings 8:54-66).
On the following day, we read [the *sidrah,*] *Vezot haberachah* (Deuteronomy 33-34). For the *haftarah*, we read [the passage,] *Vaya'amod Shlomo* (I Kings 8:22-53). There are those who read [the passage,] *Vay'hi acharei mot Moshe* (Joshua 1) as the *haftarah*.
On the other days of Sukkot, we read [the passages that describe] the sacrifices [offered] on the festival.


###### Mishneh Torah, Prayer and the Priestly Blessing 13:13
[Mishneh Torah, Prayer and the Priestly Blessing 13:13](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:13)

כֵּיצַד. בְּכָל יוֹם וָיוֹם מֵחֻלּוֹ שֶׁל מוֹעֵד קוֹרֵא שְׁתֵּי פָּרָשִׁיּוֹת. (במדבר כט כ) ״בַּיּוֹם הַשְּׁלִישִׁי״ שֶׁהוּא חֻלּוֹ שֶׁל מוֹעֵד קוֹרֵא הַכֹּהֵן (במדבר כט יז) ״וּבַיּוֹם הַשֵּׁנִי״. וְלֵוִי קוֹרֵא וּבַיּוֹם הַשְּׁלִישִׁי. וְיִשְׂרָאֵל קוֹרֵא בַּיּוֹם הַשְּׁלִישִׁי. וְהָרְבִיעִי חוֹזֵר וְקוֹרֵא בַּיּוֹם הַשֵּׁנִי וּבַיּוֹם הַשְּׁלִישִׁי. וְכֵן בַּיּוֹם הָרְבִיעִי שֶׁהוּא שֵׁנִי שֶׁל חֻלּוֹ שֶׁל מוֹעֵד קוֹרִין וּבַיּוֹם הַשְּׁלִישִׁי (במדבר כט כג) ״וּבַיּוֹם הָרְבִיעִי״. וְעַל דֶּרֶךְ זוֹ בְּכָל יוֹם וָיוֹם:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
What is implied? On each of the days of *Chol Hamo'ed*, we read two passages. [For example,] on the third day [of the festival], which is [the first day of] *Chol Hamo'ed*, the priest reads [the passage,] *Uvayom hasheni*. The Levite reads [the passage,] *Uvayom hash'lishi*. The Israelite repeats [the passage,] *Uvayom hash'lishi,* and the person called for the fourth*aliyah* repeats [both passages:] *Uvayom hasheni* and *Uvayom hash'lishi*.
Similarly, on the fourth day [of the festival], which is the second day of *Chol Hamo'ed*, we read the passages *Uvayom hash'lishi* and *Uvayom harevi'i*. The same pattern is followed on all the [other] days.


###### Mishneh Torah, Prayer and the Priestly Blessing 13:14
[Mishneh Torah, Prayer and the Priestly Blessing 13:14](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:14)

בְּכָל יוֹם וְיוֹם מִיָּמִים טוֹבִים וְכֵן בְּיוֹם הַכִּפּוּרִים וּבְשִׁבְעַת יְמֵי הַפֶּסַח מוֹצִיאִין שְׁנֵי סְפָרִים בְּשַׁחֲרִית. הָרִאשׁוֹן קוֹרֵא בּוֹ אֵלּוּ הָעִנְיָנוֹת שֶׁאָמַרְנוּ. וְהַשֵּׁנִי קוֹרֵא בּוֹ קָרְבַּן אוֹתוֹ הַיּוֹם הָאָמוּר בְּחֻמַּשׁ הַפְּקֻדִּים בַּתּוֹרָה. וְהַקּוֹרֵא עִנְיַן הַקָּרְבָּן הוּא מַפְטִיר בַּנָּבִיא:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
In the morning [service] on each and every one of the festivals, on Yom Kippur, and during the seven days of Pesach, two [Torah] scrolls are taken out. We read the passages mentioned above from the first scroll, and from the second scroll we read the description of the sacrifices [offered on] that day, in the Book of Numbers. The person who reads the description of the sacrifices recites the *haftarah* from the prophets.


###### Mishneh Torah, Prayer and the Priestly Blessing 13:15
[Mishneh Torah, Prayer and the Priestly Blessing 13:15](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:15)

וּבְכָל יוֹם שֶׁמּוֹצִיאִין שְׁנֵי סְפָרִים אוֹ שְׁלֹשָׁה אִם הוֹצִיאוּ זֶה אַחַר זֶה כְּשֶׁמַּחֲזִיר אֶת הָרִאשׁוֹן אוֹמֵר קַדִּישׁ וּמוֹצִיא הַשֵּׁנִי. וּכְשֶׁמַּחֲזִיר אֶת הָאַחֲרוֹן אוֹמֵר קַדִּישׁ. וּכְבָר אָמַרְנוּ שֶׁהַמִּנְהָג הַפָּשׁוּט לוֹמַר קַדִּישׁ אַחַר שֶׁקּוֹרֵא הַמַּשְׁלִים לְעוֹלָם וְאַחַר כָּךְ מַפְטִירִין בַּנָּבִיא:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
On any day when two or three [Torah] scrolls are taken out: if they are taken out one after the other, when the first scroll is returned, *Kaddish* is recited and the second scroll is taken out. When the second scroll is returned, *Kaddish* is also recited.
We have mentioned above that the common custom is to recite *Kaddish* after the reader concludes the reading at all times, and then to recite the *haftarah* from the prophets.


###### Mishneh Torah, Prayer and the Priestly Blessing 13:16
[Mishneh Torah, Prayer and the Priestly Blessing 13:16](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:16)

שַׁבָּת שֶׁחָלָה לִהְיוֹת בְּחֻלּוֹ שֶׁל מוֹעֵד בֵּין בְּפֶסַח בֵּין בְּסֻכּוֹת קוֹרִין בְּאוֹתָהּ שַׁבָּת (שמות לג יב) ״רְאֵה אַתָּה אֹמֵר אֵלַי״ וּמַפְטִירִין בְּפֶסַח (יחזקאל לז ד) ״הָעֲצָמוֹת הַיְבֵשׁוֹת״. וְאִם חָלָה בְּתוֹךְ הֶחָג (יחזקאל לח יח) ״בְּיוֹם בּוֹא גוֹג״:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When the Sabbath falls during *Chol Hamo'ed* - whether during Pesach or during Sukkot - [the passage,] *R'ey Attah omer elai* (Exodus 33:12-34:26) is read on that Sabbath. On Pesach, [the passage describing Ezekiel's vision of] the dry bones (Chapter 37) is read as the *haftarah*. When [the Sabbath] falls in the midst of Sukkot, [the passage,] *B'yom bo Gog* (Ezekiel 38:18-39:16) is read as the *haftarah*.


###### Mishneh Torah, Prayer and the Priestly Blessing 13:17
[Mishneh Torah, Prayer and the Priestly Blessing 13:17](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:17)

בַּחֲנֻכָּה בְּיוֹם רִאשׁוֹן קוֹרִין מִ(במדבר ו כב) ״בִּרְכַּת כֹּהֲנִים״ עַד סוֹף קָרְבַּן (במדבר ז יב) ״הַמַּקְרִיב בַּיּוֹם הָרִאשׁוֹן״. וּבְיוֹם שֵׁנִי קוֹרִין קָרְבַּן נָשִׂיא שֶׁהִקְרִיב בְּשֵׁנִי. וְכֵן עַד יוֹם הַשְּׁמִינִי. בְּיוֹם שְׁמִינִי קוֹרִין עַד סוֹף הַקָּרְבָּנוֹת עַד סוֹף הַסֵּדֶר. וּמַפְטִירִין בְּשַׁבָּת שֶׁל חֲנֻכָּה בְּנֵרוֹת זְכַרְיָה. וְאִם הָיוּ שְׁתֵּי שַׁבָּתוֹת בַּחֲנֻכָּה מַפְטִירִין בְּשַׁבָּת רִאשׁוֹנָה בְּנֵרוֹת זְכַרְיָה. וּבַשְּׁנִיָּה בְּנֵרוֹת שְׁלֹמֹה. וְהַקּוֹרֵא בְּעִנְיַן חֲנֻכָּה הוּא שֶׁמַּפְטִיר בַּנָּבִיא. בְּפוּרִים קוֹרִין בְּשַׁחֲרִית (שמות יז ח) ״וַיָּבֹא עֲמָלֵק״:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
On Chanukah, [the following passages are read:] On the first day, we read from the Priestly Blessing (Numbers 6:38-42) until the conclusion of the sacrifice offered on the first day (Numbers 7:17 . On the second day, we read [the passage describing] the sacrifices of the *Nasi* who brought the offering on the second day. This practice is continued until the eighth day. On the eighth day, we read [the descriptions of] all the [remaining] sacrifices until the end of the portion.
On the Sabbath of Chanukah, the *haftarah* is Zechariah's [vision of the Menorah (2:14-4:7)]. If two Sabbaths are celebrated during Chanukah, on the first Sabbath, Zechariah's [vision of the Menorah] is read as the *haftarah*; on the second, [the description of] Solomon's [Menorah is read as the *haftarah* (I Kings 7:40-50)]. The one who reads the [passage designated for] Chanukah is the one who recites the *haftarah* from the prophets.
On Purim, [the passage,] *Vayavo Amalek* (Exodus 17:8-16) [is read].


###### Mishneh Torah, Prayer and the Priestly Blessing 13:18
[Mishneh Torah, Prayer and the Priestly Blessing 13:18](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:18)

בְּתִשְׁעָה בְּאָב קוֹרִין בְּשַׁחֲרִית (דברים ד כה) ״כִּי תוֹלִיד בָּנִים״ וּמַפְטִירִין (ירמיה ח יג) ״אָסֹף אֲסִיפֵם נְאֻם יְיָ׳‎״. וּבְמִנְחָה קוֹרִין (שמות לב יא) ״וַיְחַל משֶׁה״ כִּשְׁאָר יְמֵי הַתַּעֲנִיּוֹת. וּבִשְׁאָר הַתַּעֲנִיּוֹת שֶׁאָנוּ מִתְעֲנִין עַל מַה שֶּׁאֵרַע לַאֲבוֹתֵינוּ קוֹרִין בְּשַׁחֲרִית וּמִנְחָה. הָרִאשׁוֹן קוֹרֵא וַיְחַל משֶׁה אַרְבַּע פְּסוּקִים. וְקוֹרֵא הַשֵּׁנִי וְהַשְּׁלִישִׁי מִ(שמות לד א) ״פְּסָל לְךָ״ עַד (שמות לד י) ״אֲשֶׁר אֲנִי עשֶֹׁה עִמָּךְ״. וּבְתַעֲנִיּוֹת שֶׁגּוֹזְרִין אוֹתָן הַצִּבּוּר מִפְּנֵי הַצָּרוֹת כְּגוֹן בַּצֹּרֶת וְדֶבֶר וְכַיּוֹצֵא בָּהֶן קוֹרִין בְּרָכוֹת וּקְלָלוֹת כְּדֵי שֶׁיָּשׁוּבוּ הָעָם וְיִכָּנַע לְבָבָם כְּשֶׁיִּשְׁמְעוּ אוֹתָם:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
On Tish'ah B'Av, in the morning, [the passage,] *Ki tolid banim* (Deuteronomy 4:25-40) is read, and [the passage,] *Asof asifem, n'um Ado-nai* (Jeremiah 8:13-9:23) is read as the *haftarah*. During the *Minchah* service, we read [the passage,] *Vay'chal Moshe* (Exodus 32:11-14, 34:1-10), as on other fast days.
On the other days when we fast [to commemorate the bitter events] that occurred to our ancestors, we read the [above-mentioned passage,] in the morning and *Minchah* services [in the following manner]: The first person called to the Torah reads four verses, [beginning] *Vay'chal Moshe*. The second and the third read from *P'sol lecha* until *asher ani oseh imach*.
On the fasts that are declared by the community because of difficulties like famine or plague, we read blessings and curses, so that the people will repent and humble their hearts when they hear them.


###### Mishneh Torah, Prayer and the Priestly Blessing 13:19
[Mishneh Torah, Prayer and the Priestly Blessing 13:19](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:19)

נָהֲגוּ הָעָם לִהְיוֹת מַפְטִירִין קֹדֶם תִּשְׁעָה בְּאָב בְּשָׁלֹשׁ שַׁבָּתוֹת בְּדִבְרֵי תּוֹכָחוֹת. שַׁבָּת רִאשׁוֹנָה מַפְטִירִין בְּ(ירמיה א א) ״דִבְרֵי יִרְמְיָהוּ״. שְׁנִיָּה (ישעיה א א) ״חֲזוֹן יְשַׁעְיָהוּ״. שְׁלִישִׁית (ישעיה א כא) ״אֵיכָה הָיְתָה לְזוֹנָה״. וְכֵן שַׁבָּת שֶׁאַחַר תִּשְׁעָה בְּאָב מַפְטִירִין (ישעיה מ א) ״נַחֲמוּ נַחֲמוּ עַמִּי״. וּמִנְהָג פָּשׁוּט בְּעִירֵנוּ לִהְיוֹת מַפְטִירִין בְּנֶחָמוֹת יְשַׁעְיָהוּ מֵאַחַר תִּשְׁעָה בְּאָב עַד רֹאשׁ הַשָּׁנָה. וְשַׁבָּת שֶׁבֵּין רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים מַפְטִירִין (הושע יד ב) ״שׁוּבָה יִשְׂרָאֵל״:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
It is customary on the three Sabbaths before Tish'ah B'Av to read haftarot of rebuke. On the first Sabbath, we read [the passage,] *Divrei Yirmiyahu* (Jeremiah 1:1-2:3) as the *haftarah*. On the second [Sabbath], we read [the passage,] *Chazon Yishayahu* (Isaiah 1:1-27). On the third [Sabbath], we read [the passage,] *Eichah hay'ta l'zonah* (Isaiah 1:21 .
Similarly, on the Sabbath after Tish'ah B'Av we read [the passage *Nachamu, nachamu, ami* (Isaiah 40:1-26) as the *haftarah*. It is the common custom in our cities to read the comforting prophecies of Isaiah as the haftarot from Tish'ah B'Av until Rosh HaShanah.
On the Sabbath between Rosh HaShanah and Yom Kippur, we read [the passage,] *Shuvah Yisrael* as the *haftarah*.


###### Mishneh Torah, Prayer and the Priestly Blessing 13:20
[Mishneh Torah, Prayer and the Priestly Blessing 13:20](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:20)

רֹאשׁ חֹדֶשׁ אֲדָר שֶׁחָל לִהְיוֹת בְּשַׁבָּת קוֹרִין בְּפָרָשַׁת (שמות ל יא טז) ״שְׁקָלִים״ וּמַפְטִירִין בִּ(מלכים ב יב ג) ״יהוֹיָדָע הַכֹּהֵן״. וְכֵן אִם חָל רֹאשׁ חֹדֶשׁ אֲדָר לִהְיוֹת בְּתוֹךְ הַשַּׁבָּת וַאֲפִלּוּ בְּעֶרֶב שַׁבָּת מַקְדִּימִין וְקוֹרִין בַּשַּׁבָּת שֶׁלְּפָנָיו בְּפָרָשַׁת שְׁקָלִים. בַּשְּׁנִיָּה קוֹרִין (דברים כה יז) ״זָכוֹר״ וּמַפְטִירִין (שמואל א טו ב) ״פָּקַדְתִּי אֵת אֲשֶׁר עָשָׂה עֲמָלֵק״. אֵי זוֹ הִיא שַׁבָּת שְׁנִיָּה כָּל שֶׁחָל פּוּרִים לִהְיוֹת בְּתוֹכָהּ וַאֲפִלּוּ בְּעֶרֶב שַׁבָּת. בַּשְּׁלִישִׁית קוֹרִין (במדבר יט א) ״פָּרָה אֲדֻמָּה״ וּמַפְטִירִין (יחזקאל לו כה) ״וְזָרַקְתִּי עֲלֵיכֶם״. וְאֵי זוֹ הִיא שַׁבָּת שְׁלִישִׁית הַסְּמוּכָה לָרְבִיעִית. בָּרְבִיעִית קוֹרִין (שמות יב ב) ״הַחֹדֶשׁ הַזֶּה״ וּמַפְטִירִין (יחזקאל מה יח) ״בְּרִאשׁוֹן בְּאֶחָד לַחֹדֶשׁ״. וְאֵי זוֹ הִיא רְבִיעִית כָּל שֶׁחָל רֹאשׁ חֹדֶשׁ נִיסָן לִהְיוֹת בְּתוֹכָהּ וַאֲפִלּוּ בְּעֶרֶב שַׁבָּת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When Rosh Chodesh Adar falls on the Sabbath, we read *Parashat Shekalim* (Exodus 30:11-16), and read as the *haftarah* [the passage concerning] Yehoyada, the priest (II Kings 11:17-20, 12:1-17). If Rosh Chodesh Adar falls in the middle of the week - even if it falls on Friday - *Parashat Shekalim* is read on the previous Sabbath.
On the "second Sabbath," we read *Parashat Zachor* (Deuteronomy 25:17-19), and read as the *haftarah*, [the passage,] *Pakad'ti et asher asah Amalek* (I Samuel 15:1-34). What is meant by the "second Sabbath"? The Sabbath before the week in which Purim falls - even if Purim falls on Friday.
On the "third Sabbath," we read [the passage describing] "the red heifer" (Numbers 19:1-22), and read as the *haftarah* [the passage,] *V'zarakti aleichem* (Ezekiel 36:16-38). Which is the "third Sabbath"? The one preceding the fourth.
On the fourth Sabbath, we read [the passage,] *Hachodesh hazeh lachem* (Exodus 12:1-20), and read as the *haftarah* [the passage,] *Barishon b'echad lachodesh* (Ezekiel 45:16-25, 46:1-18). Which is the "fourth Sabbath"? The Sabbath of the week when Rosh Chodesh Nisan falls - even if it falls on Friday.


###### Mishneh Torah, Prayer and the Priestly Blessing 13:21
[Mishneh Torah, Prayer and the Priestly Blessing 13:21](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:21)

נִמְצֵאתָ אוֹמֵר שֶׁפְּעָמִים תִּהְיֶה הַפְסָקָה בֵּין שַׁבָּת רִאשׁוֹנָה וּשְׁנִיָּה אוֹ בֵּין שְׁנִיָּה וּשְׁלִישִׁית. וּפְעָמִים יִהְיוּ שְׁתֵּי הַפְסָקוֹת בֵּין רִאשׁוֹנָה לִשְׁנִיָּה וּבֵין שְׁנִיָּה וּשְׁלִישִׁית. אֲבָל בֵּין שְׁלִישִׁית לִרְבִיעִית אֵין מַפְסִיקִין:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Thus, there will be times when there is an interruption between the first [of these] Sabbaths and the second, or between the second and the third. At times, there will be two interruptions - between the first and the second and between the second and third. However, an interruption is never made between the third and fourth [Sabbaths].


###### Mishneh Torah, Prayer and the Priestly Blessing 13:22
[Mishneh Torah, Prayer and the Priestly Blessing 13:22](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:22)

כָּל פָּרָשָׁה מֵאַרְבַּע פָּרָשִׁיּוֹת הָאֵלּוּ אֶחָד קוֹרֵא אוֹתָהּ בְּסֵפֶר שֵׁנִי אַחַר שֶׁקּוֹרִין סֵדֶר אוֹתָהּ שַׁבָּת בַּסֵּפֶר שֶׁהוֹצִיאוּ רִאשׁוֹן. חָל רֹאשׁ חֹדֶשׁ אֲדָר לִהְיוֹת בְּשַׁבָּת וְהָיָה סֵדֶר אוֹתָהּ שַׁבָּת בִּ (שמות כז כ) ״וְאַתָּה תְּצַוֶּה״ קוֹרִין שִׁשָּׁה מִוְּאַתָּה תְּצַוֶּה עַד (שמות ל יח) ״וְעָשִׂיתָ כִּיּוֹר נְחשֶׁת״ וְהַשְּׁבִיעִי חוֹזֵר וְקוֹרֵא מִכִּי תִשָּׂא עַד וְעָשִׂיתָ כִּיּוֹר. וְאִם הָיָה סֵדֶר אוֹתָהּ שַׁבָּת כִּי תִשָּׂא עַצְמוֹ קוֹרִין שִׁשָּׁה מִכִּי תִשָּׂא עַד (שמות לה א) ״וַיַּקְהֵל״ וְהַשְּׁבִיעִי חוֹזֵר וְקוֹרֵא בְּסֵפֶר שֵׁנִי מִכִּי תִשָּׂא עַד וְעָשִׂיתָ כִּיּוֹר נְחשֶׁת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Each one of these four passages should be read from another Torah scroll, after reading the *sidrah* of that Sabbath from the scroll that was taken out first.
If Rosh Chodesh Adar fell on the Sabbath and the *sidrah* to be read that week was *V'attah tetzaveh*, six people read from *V'attah tetzaveh* until *V'asita kiyor nechoshet*.The seventh person reads from the second scroll and repeats the reading of *Ki tissa* until *V'asita kiyor nechoshet.
*
If the *sidrah* to be read that week was *Ki tissa* itself, six people read from *Ki tissa* until *Vayakhel*. The seventh person reads from the second scroll and repeats the reading of *Ki tissa* until *V'asita kiyor nechoshet*.


###### Mishneh Torah, Prayer and the Priestly Blessing 13:23
[Mishneh Torah, Prayer and the Priestly Blessing 13:23](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:23)

רֹאשׁ חֹדֶשׁ אֲדָר שֶׁחָל לִהְיוֹת בְּשַׁבָּת מוֹצִיאִין שְׁלֹשָׁה סְפָרִים. הָרִאשׁוֹן קוֹרֵא בּוֹ סֵדֶר הַיּוֹם. וְהַשֵּׁנִי קוֹרֵא בּוֹ עִנְיַן רֹאשׁ חֹדֶשׁ. וְהַשְּׁלִישִׁי קוֹרִין בּוֹ (שמות ל יב) ״כִּי תִשָּׂא״. וְכֵן רֹאשׁ חֹדֶשׁ נִיסָן שֶׁחָל לִהְיוֹת בְּשַׁבָּת מוֹצִיאִין שְׁלֹשָׁה סְפָרִים. קוֹרִין סֵדֶר הַיּוֹם בָּרִאשׁוֹן. וְעִנְיַן רֹאשׁ חֹדֶשׁ בַּשֵּׁנִי. וְ(שמות יב ב) ״הַחֹדֶשׁ הַזֶּה״ בַּשְּׁלִישִׁי:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[When] Rosh Chodesh Adar falls on the Sabbath, three Torah scrolls are taken out. The *sidrah* of the day is read from the first scroll. The passage concerning Rosh Chodesh is read from the second scroll, and *Ki tissa* is read from the third scroll. Similarly, [when] Rosh Chodesh Nisan falls on the Sabbath, three Torah scrolls are taken out. The *sidrah* of the day is read from the first scroll, the passage concerning Rosh Chodesh is read from the second scroll, and *Hachodesh hazeh* is read from the third scroll.


###### Mishneh Torah, Prayer and the Priestly Blessing 13:24
[Mishneh Torah, Prayer and the Priestly Blessing 13:24](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:24)

רֹאשׁ חֹדֶשׁ טֵבֵת שֶׁחָל לִהְיוֹת בְּשַׁבָּת מוֹצִיאִין שְׁלֹשָׁה סְפָרִים. הָרִאשׁוֹן קוֹרֵא בּוֹ סֵדֶר הַיּוֹם. וְהַשֵּׁנִי קוֹרֵא בּוֹ עִנְיַן רֹאשׁ חֹדֶשׁ. וְהַשְּׁלִישִׁי קוֹרֵא בּוֹ עִנְיַן חֲנֻכָּה. חָל לִהְיוֹת בְּאֶמְצַע הַשַּׁבָּת שְׁלֹשָׁה קוֹרִין בְּעִנְיַן רֹאשׁ חֹדֶשׁ וְהָרְבִיעִי קוֹרֵא בְּעִנְיַן חֲנֻכָּה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[Similarly, when] Rosh Chodesh Tevet falls on the Sabbath, three Torah scrolls are taken out. The *sidrah* of the day is read from the first scroll. The passage concerning Rosh Chodesh is read from the second scroll, and the passage for Chanukah is read from the third scroll.
[When Rosh Chodesh Tevet] falls during the middle of the week, three people read from the passage concerning Rosh Chodesh, and the fourth person reads the passage for Chanukah.


###### Mishneh Torah, Prayer and the Priestly Blessing 13:25
[Mishneh Torah, Prayer and the Priestly Blessing 13:25](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/13:25)

אַף עַל פִּי שֶׁאָדָם שׁוֹמֵעַ כָּל הַתּוֹרָה כֻּלָּהּ בְּכָל שַׁבָּת בַּצִּבּוּר חַיָּב לִקְרוֹת לְעַצְמוֹ בְּכָל שָׁבוּעַ וְשָׁבוּעַ סֵדֶר שֶׁל אוֹתָהּ שַׁבָּת שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם. וּפָסוּק שֶׁאֵין בּוֹ תַּרְגּוּם קוֹרְאֵהוּ שָׁלֹשׁ פְּעָמִים עַד שֶׁיַּשְׁלִים פָּרָשִׁיּוֹתָיו עִם הַצִּבּוּר:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Although a person hears the entire Torah [portion] each Sabbath [when it is read] communally, he is obligated to study on his own each week the *sidrah* of that week, reading it twice in the original and once in the Aramaic translation. [When] there is no Aramaic translation for a verse, one should read the verse three times in the original, so that one completes [the study of] one's [Torah] portions with the community.