Some communities read selections from three of the Trei Asar - Hoshea, Yoel and Michah - as the haftarah on Shabbat Shuva (the shabbat between Rosh HaShanah and Yom Kippur.) (See e.g. Mishnah Berurah 428:3.)

I have been in synagogues where they were read in the order Hoshea - Michah - Yoel. I have also seen the haftarah printed in chumashim in this order. E.g.

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What is the basis for allowing this practice?

When Trei Asar is written in full, Yoel precedes Michah, and Shulchan Aruch Orach Chaim 144:1 rules:

ובתרי עשר מדלגין מנביא לנביא ובלבד שלא ידלג מסוף הספר לתחלתו

In Trei Asar we skip from one prophet to another, provided that one doesn't skip from the end of the book towards the beginning.

This rule is clarified by Magen Avraham as:

לנביא של תרי עשר לא ידלג מנביא לנביא למפרע

One does not skip backwards from one prophet to another within Trei Asar.


1 Answer 1


As noted by Danny Schoemann in a comment, this question is very similar to one that he asked here.

My answer to his question linked to a shi'ur by R. Kaganoff, where he presented three possible approaches. One of those would seem to apply here as well.

If one is reading from a bound book, instead of a scroll, then he writes that:

Based on th[e] approach of the Terumas Hadeshen, we may be able to permit going back ... if we assume that the prohibition of ein medalgin lemafrei’a is because of tircha detzibura.

I.e. the Terumat HaDeshen explains that the prohibition to jump backwards is because of the inconvenience this causes to those present while they wait for the reader to find the new place. This wouldn't apply where the haftarah is being read from a bound book.

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