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Why would we institute the public haftorah reading for Emor, which includes one of the verses in Yechezkel that caused that seffer to almost be hidden away?

See Shabbos 13b with Rashi.

And while it's true that Chanania ben Chizkia expounded that pasuk to comply with the Torah, see Menachos 45a as per Rashi in Shabbos, the fact of the matter is that the simple reading of the passuk is problematic, so why institute it to be read publicly?

This is different than say Koheles which was also on the table to be hidden away, Shabbos 30b, because at least there, the reasons not to hide it were the first and the last passuk which were 'Torah'. So the explicitly written words saved the entire book. Mishley also got off the cutting board riding on the back of Koheles, ibid.

But the saving grace of Yechezkel is not explicit in the passuk. It was a drasha that certainly most listening to the haftorah would not be aware of. So although it's veracity as a holy work was proven, why go out of our way to read the verse in question publicly? We could easily have left off the last passuk.

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    To bolster this point, the vast majority of the second half of Isaiah is used as Haftarot, but the chapter used by Christianity to refer to Jesus is glaringly omitted. – Double AA Jun 5 at 21:09
  • @Double Interesting – user6591 Jun 5 at 21:10

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