||Only edition of this work on the haftarot by R. Isaac Eizek ben Elijah ha-Levi. The title page has an attractive frame comprised of various animals together with a leafy vine. The test of the title page informs that it is a sufficient commentary on the haftarot compiled from ten eminent rabbis. They are Rashi, Radak, Ralbag, Abravanel, ibn Ezra, R. Moses Alshekh, Keli Yekar and Keli Paz from R. Samuel Laniado, Akedat Yitzhak (R. Isaac Arama), and ha-Ikkarim (R. Joseph Albo). In addition to compiling this work on the haftarot from their commentaries all difficult terms are explained in Ashkenaz (Judeo-German). The text of the haftarot is in vocalized Hebrew in the middle of the page with the commentary in rabbinic letters about it in the margins.
Haftarah is the portion from the Prophets read after the reading from the Torah (see Torah , Reading of) on Sabbaths, festivals, and fast days. On Sabbaths and festivals it is read during the morning service, on fast days at the Minḥah service only (with the exception of the Day of Atonement and the Ninth of Av when there is a haftarah after the Torah reading in both the morning and the afternoon service). There is, however, evidence that during the talmudic period a haftarah was read at Minhah on Sabbaths (see Shab . 116b and 24a, and Rashi and Tos. ad loc.) and in some places the custom continued until the end of the geonic period (Sefer ha-Ittim, para. 181), but it is unknown today. Unlike the Sabbath reading from the Pentateuch, which consists of a continuous reading of successive portions of the Five Books of Moses without any omission, the haftarah is a portion from a book of the Former or Latter Prophets. Only two prophetic books are read completely as haftarot: the Book of Obadiah, which consists of only 21 verses (for the portion Va-Yishlaḥ (Gen. 32:4–36:43), according to the Sephardi custom and that of Frankfurt on the Main), and the Book of Jonah, which is the haftarah for the Minḥah service of the Day of Atonement. There were two criteria which determined the selection of a particular haftarah. When no other considerations prevailed, the choice was determined by the similarity of the contents of the prophetic portion to those of the portion of the Pentateuch read. Thus the haftarah to the portion Be-Shallah (Ex. 13:17–17:16), containing the Song of Moses, includes the Song of Deborah (Judg. 4:4–5:31); and to Shelah (Num. 13:1–15:41), describing the incident of the 12 spies sent by Moses, it is Joshua 2:1–24, concerning the spies sent by Joshua; and so on. For about one-third of the haftarot, however, this criterion is abandoned, and the choice for those Sabbaths is determined either by the calendar or by historical circumstances. For ten successive weeks, from the Sabbath before the 17th of Tammuz until the Sabbath before Rosh Ha-Shanah, the haftarot consist of the three haftarot of tribulation (pur'anut) and the seven of consolation (those from Isaiah 40–66). Special haftarot are read on a Sabbath which is also Rosh Hodesh, on the Sabbath which falls on the day before Rosh Hodesh, on the Sabbath before Passover, on the Sabbath of the Ten Days of Penitence , and on the Sabbath (or Sabbaths) of Hanukkah. The choice of the haftarot for the Four Special Sabbaths depends on the special additional portion read on these days, and not on the ordinary Sabbath portion. On festivals and fast days the haftarah, like the Torah reading, consists of a portion appropriate to the festival. For Minḥah on fast days (apart from the Day of Atonement) it is always Isaiah 55:6–56:7. In a few cases the haftarah is not a continuous portion (cf. Meg. 4:4).