The Haftarot in the1806 Lopez Calendar
Eli Duker

Although[1] a Sephardi Machzor was published in 1766 in colonial New York by Isaac Pinto,[2] the first Jewish book printed in the newly formed United States that I am aware of was a calendar published by Moses Lopez of Newport, in 1806.

Lopez born in Lisbon, Portugal in 1740 with the given name Duarte to a “New Christian” family, arrived with that family in Newport in 1767 on a ship sent by his uncle Aaron where he was circumcised together with his father and brothers, upon which he took the name Moses.[3] His arrival in Newport coincided with the most active period in the colonial Jewish community’s existence.[4]

The synagogue of Congregation Nefutsé Israel (later known as Yeshuat Israel) opened in 1763,[5] and thrived for the next few years.

As the struggle between the British and the Colonists began in the 1770’s, it became more difficult to conduct business in Newport. After the Revolutionary War began, the fighting and damage caused the community to flee, mostly to New York. While some returned after the war ended, and the synagogue had the distinct honor of receiving a letter from President Washington. Nonetheless, the community never recovered. Uriah Hendricks, a Jewish traveler from New York attending services there in 1789, noted that they read the parasha from a Humash rather than from a sefer torah.[6] Upon his return there for Rosh Hashana in 1790, he became upset with how the shofar was blown. He walked out and did not return.[7]

IN 1818 it was recorded in the synagogue’s congregational minutes that there had not been any services there “for a great number of years.” In 1820, Lopez himself, the last Jew remaining in Newport, moved to New York, but continued to involve himself in the upkeep of the Newport synagogue and cemetery from afar.

Lopez’s calendar, printed in English with all Hebrew words transliterated, covers the dates from 5566 (corresponding to 1805-6 until 5519 (1858-9). It also has estimated times for the commencement of the Sabbath (rounded off to the half hour) and a list of parshiyot and haftarot. The historical context and details of the calendar are all covered quite well in M. Satlow’s “Jewish Time in Early Nineteenth Century: A study in Moses Lopez’s Calendar”.[8] Yet, other than mentioning that a list of Haftarot was printed there, there are no details or specifics given about what those Haftarot were. That will be the focus of this article.

As a Sephardic community, most of the Haftarot listed there are similar to what appears in most printed Humashim as the Sephardi Haftarah. This is not immediately apparent, as Lopez used the chapter system as it appears in the King James Bible, rather than the standard “Jewish” chapters.[9]

That said, there are points of interest concerning some of the Haftarot listed there. While there are no haftarot unique to this list, some have an end or a beginning that I have not found in any of the hundreds of Geniza fragments, or Humashim in manuscript or printed form, that I have checked. Others accord with a practice that was practiced in some other places, but that clearly deviate from the standard Sephardi practice,

Here is a list of the Haftarot in the calendar in these categories:[10]

Parashah	Haftarah	Also found in:	Closest Practice	Standard Sephardi practice
Bereishit	Isiah: 42:5-43:11	Not found anywhere else	Old Sephardi practice before Expulsion, standard Ashkenazi practice today end the Haftarah at 43:10	42:5-42:21
Vayera	II Kings 4:1-37	Old Sephardi practice before Expulsion (as well as in most Geniza fragments); later on it was the practice in Algiers, as well as the practice among most Ashkenazim, and in Italy and Yemen		4:1-23
Miketz	I Kings 3:15-28	Found in some Ashkenazi Humashim in manuscript		3:15-4:1
Beshalach	Judges 4:5-31	Old Sephardi practice before expulsion; later on in most Morrocan communities, standard Ashkenazi practice throughout history		5:1-31
Ki Tisa	I Kings 18: 20-45	Not found anywhere else	Most sources including all Sephardi ones 18: 20-39
Pekudei	I Kings 7:40-51	Some Ashkenazi and Sephardi Humashim in manuscript; one Chumash in print		7:40-50
Shemini	II Samuel 6:1-23	One Sephardi Humash in manuscript		6:1-19
Kedoshim	Ezekiel 20:1-20	Italy, one practice in Bukhara, Geniza fragments		20:2-20
Behar	Jeremiah 32:6-28	Not found anywhere else	Most communities today, and most Sephardim throughout history 32:6-26
Naso	Judges 13:3-25	Not found anywhere else	All communities that read this Haftarah (almost all) 13:2-25
Re’eh	Isaiah 54:11-55:7	Not found anywhere else	Most communities (including almost all Sephardi sources) 54:11-55:5
Second Day of Rosh Hashanah	Jeramiah 30:25-31:19[11]	Not found anywhere else	Almost all communities: 31:1-19
Second Sabbath of Hannukah	I Kings 7:40-51	Italian practice found in some Sephardi humashim in manuscript		7:4-50
Parashat Zachor	I Samuel 15:1-35	Not found anywhere else	Sephardic Italian and one Geniza fragment 15:1-34
Parashat Parah	Ezekiel 36:16-38	Ashkenaz, Italy		36:16-36
Parashat Hachodesh	Ezekiel 45:18-46:18	Some Romaniotes, and some printed Chumashim		45:18-46:15
First Day of Passover	Joshua 5:3-15	Not found anywhere else	Most communities (including Sephardim) 5:2-6:1[12]
Tisha B’Av Morning	Jeremiah 8:13-9:24	Not found anywhere else	All other communities 8:13-9:23

The only other source I was able to find regarding specific Haftarah practices in colonial America and the early United States was in the English prayer book of 1806, which lists the haftarot for the Festivals. It always conformed to the standard Sephardi practice, without the deviations found here.

It is hard to understand where these alternate Haftarot came from. Lopez was raised under the thumb of the Inquisition in Portugal. It seems highly unlikely that he attended synagogue at all, let alone with any regularity. After a few short years of belonging to a fully functioning congregation in Newport, the community began to decline, and 12 years after the completion of the calendar we know that there hadn’t been any services “for a great number of years.” In all likelihood, a man who had never really attended synagogue until he was 27 and was living in a community that likely hadn’t held Sabbath services regularly in quite some time sat on his own with a Christian Bible, writing down what he believed to be were the texts to be read for the Haftarot, even though some of these do not seem to have been practiced in the larger Sephardi Shearith Israel synagogue in New York.

Are these Haftarot figments of his faulty recollections? Or is it perhaps possible that a synagogue without a Hacham, whose members were former Anusim and their descendants, developed practices disconnected from other communities? Or is this reflective of a minhag not yet familiar? I have no answers

Selected Bibliography

Chyet, Stanley F. Lopez of Newport: Colonial American Merchant Prince. Detroit, Wayne State University Press, 1970.
Pinto, Isaac (translator). Prayers for the Sabbath, Rosh HaShana and Kippur: or the Sabbath, the Beginning of the New Year and the day of Atonements, with the Amidah and Musaph of the Moadim, or Solemn Seasons, According to the Order of the Spanish and Portuguese Jews. New Tork, J. Holt, 1766.
Satlow, Michael L. “Jewish Time in Early Nineteenth Century: A Study in Moses Lopez’s Calendar.” American Jewish Archives 65, 1-2 (2013), 1-29.
Urofsky, Melvin I. A Genesis of Religious Freedom: The Story of the Jews of Newport RI and Touro Synagogue, Including Washington’s letter of 1790 New York, George Washington Institute for Religious Freedom, 2013.

Notes

[1] I would like to thank R. Stephen Belsky for alerting me to the existence of these haftarot and sending me a copy of the calendar and my brother R Yehoshua Duker for editing the article. I would also like to thank Dr. Gabriel Wasserman, R’ Dr. Zev Ellef, and the staff of the National Library of Israel for their input and assistance. As the 4th of July approaches I feel it is an honor for me to be writing about the possible practices of an early American shul, having in mind the words that my beloved Rav, Rabbi Avraham Levene ZT”L spoke on the Sabbath of my bar mitzvah, that even after the arrival of mashiach we will have to continue to show appreciation to America. I merited making aliyah, but that sentiment is still with me.
[2] “Prayers for the Sabbath, Rosh HaShana and Kippur: or the Sabbath, the Beginning of the New Year and the day of Atonements, with the Amidah and Musaph of the Moadim, or solemn seasons, according to the order of the Spanish and Portuguese Jews.” It is the only such book I have seen to be printed entirely in English.
[3] See S.F. Chyet “Lopez of Newport” pp. 106-107.
[4] It is worth noting that the synagogue is still in use today making it the oldest synagogue building in the United States.
[5] M. Urofsky “A Genesis of Religious Freedom – The Story of the Jews of Newport RI and Touro Synagogue” p. 59.
[6] Urofsky p. 76.
[7] Ibid. p. 86.
[8] American Jewish Archives vol. LXV pp. 1-29.
[9] Sifrei Kodesh seemed to have been a rarity in America then; see Stalow p. 9.
[10] For a more complete list of the various practices of Jewish communities regarding these Haftarot throughout history, see my site on AlHatorah. https://alhatorah.org/Index:Haftarot/0/he
[11] Listed there as Jeremiah 31: 1-20 it is following the chapters that appear in the Kings James Bible, which would be consistent with the other listings. Some Jewish Bibles, such as that of Cassuto, use this chapter breakdown as well. It is worth noting that the New York Machzor from 1766 lists the Haftarah as Jeremiah 31:2-20, which would be consistent with the standard practice using the same chapter breakdown.
[12] The verse 6:27 is then added. It is clear that the calendar does not include anything that involves skipping verses, so it is unclear what the author intended here.