Assertion (Ri): This order changes only when Pesach falls on Thursday. Then, the first two days we read Mashach Tura ("..Mishchu u'Kchu Lachem...." and "Shor Oh Chesev"). The third day, which is Shabbos Chol ha'Mo'ed, we read "Re'eh Atah Omer Elai", which includes "Pesal Lecha";

We say below that on Shabbos Chol ha'Mo'ed, both in Nisan and Tishrei, we read "Re'eh Atah Omer Elai."

On the fourth, fifth and sixth days of Pesach, which are Sunday, Monday and Tuesday, we do not read Pesal Lecha on the fifth day of Pesach, like we do in other years.

Rather, On the fourth, fifth and sixth days of Pesach, we read Kadesh b'Kaspa b'Midbara ("Kadesh Li Kol Bechor", "Im Kesef Talveh" and "va'Ydaber... b'Midbar Sinai").

Explanation #1: Because women adorn themselves due to honor of the day, we must remind people not to stumble [with Arayos].

Explanation #2 (Midrash): We read about Arayos because Yisrael hint to Hash-m, just like you commanded us not to reveal Ervah, do not reveal [Yisrael's] "Ervah" of their Aveiros.

Observation: In some places the custom is to read the Haftorah "va'Yhi Acharei Mos Moshe."

Rejection: This is totally wrong, for the Gemara does not say so.

Some say that Rav Hai Gaon enacted to read "va'Yhi Acharei Mos Moshe", but they do not know why he changed from the Gemara's order.

Question: Why don't we do so when Rosh Chodesh Adar and Rosh Chodesh Nisan fall on Sunday?

Why do we rather read for Maftir in Yehoyada [ha'Kohen, on Erev Rosh Chodesh Adar] and "uv'Rishon b'Echad l'Chodesh" [on Erev Rosh Chodesh Nisan]?

Answer: The Haftorah of Yehoyada discusses Shekalim and reminds people that Rosh Chodesh Adar will be in that week [and similarly, uv'Rishon... hints that Rosh Chodesh Nisan will be in that week].

Our custom: We do not do so. Rather, the Maftir is in Yirmeyahu (2) "Shim'u Devar Hash-m", and on the Shabbos before Tish'ah b'Av, Chazon Yeshayah.

This is because we conduct according to the Pesikta to say the three Haftoros of punishments (the Churban), i.e. "Divrei Yirmeyahu", Shim'u Devar Hash-m, and Chazon Yeshayah.

Our custom: After Tish'ah b'Av we say seven of consolation and two of Teshuvah.

They are Nachamu Nachamu, va'Tomer Tziyon, Aniyah So'arah alone, Anochi Anochi, Rani Akarah, Kumi Ori, Sos Asis, Dirshu and Shuvah.

Note: Our custom is to continue Aniyah So'arah into the next chapter (Hoy Kol Tzamei), so it is longer than Rani Akarah. Perhaps Tosfos says "alone" to teach that even if it falls on Rosh Chodesh or Erev Rosh Chodesh (if Tish'ah b'Av was on Shabbos or Sunday), we says only it, and nothing from the Haftorah for Rosh Chodesh or Erev Rosh Chodesh.

Explanation: The reason we read Aniyah So'arah before Rani Akarah (even though the latter precedes Aniyah So'arah in Yeshayah 54) is because it is normal for consolations to progress and improve.

Summary: This order of Haftoros begins with Parshas Pinchas. The Siman of the Haftoros is DaShaCh (Divrei (Yirmeyah), Shim'u, Chazon), NO'A, ARaK, ShaDaSh.

We always say Sos Asis in Parshas Netzavim, which is the Shabbos before Rosh Hashanah, since it is the end of the consolations. We say Dirshu [at Minchah] on Tzom Gedalyah and Shuvah on the Shabbos before Yom Kipur.

When there is a Shabbos between Yom Kipur and Sukos, then we say Dirshu on the Shabbos before Yom Kipur, for it says in it "Dirshu Hash-m b'Himatz'o", which is during the [10] days of Teshuvah;

We say Shuvah between Yom Kipur and Sukos, for it says "v'Nasan Lachem... Moreh u'Malkosh" and "va'Shem Nasan Kolo Lifnei Cheilo", which discuss water, so it is appropriate before Sukos.

Note: Shuvah Yisrael is in Hoshe'a, but the custom is to conclude this Haftorah with Yoel 2:11-27, which contains these two verses.

Support: This custom never changes, according to the Pesikta. Also R. Tam explained like this.

Alternative opinion: This is unlike the Rav ha'Chovel, who reverses and mixes up the order to say that Shuvah is before Yom Kipur, and Sos Asis is between Yom Kipur and Sukos. This is wrong, for we do not interrupt between the six Haftoros of consolation and the seventh (Sos Asis. A ship captain is called Rav ha'Chovel. Tosfos uses this euphemism for the one who changes the order, for he is a Rav who mutilates.)

Rather, it is like R. Tam. Sos Asis is at the beginning (of these two Haftoros), and Shuvah is at the end.

Implied question: Why don't we say the Maftir of Chazon on Shabbos that falls on Rosh Chodesh Av?

Answer: It is because we hold that Avelus [over the Churban] takes effect only in the week in which Tish'ah b'Av falls;

Rav says that the Maftir is Chazon. (Maharsha - Tosfos had a different text than we do.) He holds that Avelus begins immediately from Rosh Chodesh Av. The Halachah does not follow him. Also R. Eliezer mi'Mitz says so. Therefore, we say the Haftorah Shim'u.

Our custom: Similarly, our custom, based on Maseches Sofrim, is to read va'Ychal on fasts. In our Mishnah, we say that we read Berachos and Klalos.

Explanation: One person reads all of them, for it says "Musar Hash-m Bni Al Tim'as v'Al Takutz b'Sochachto";

Citation (R. Acha): Do not make the rebuke like many thorns (broken into small pieces. Maseches Sofrim, the Yerushalmi and Midrash bring this in the name of R. Chiya bar Gamda.)

Citation (cont. - R. Yehoshua of Sichnin): I (Hash-m) said "I am with them in affliction." If so, it is not proper that my children bless me [at the end of an Aliyah, and the beginning of the next] over their afflictions;

Note: The Taz (OC 428:5) asks that at the time of the Mishnah, only the first and last Olim blessed! He answered that only they were obligated to bless. Others could bless if they wanted.

Rather, one reads everything. He begins with a different matter (before the curses), and ends with a different matter. Then he may bless at the beginning and the end.

Explanation: "One verse" is not precise, for there is a Parshah [break at the beginning of the curses], and we do not begin less than three verses before a Parshah, or leave [at the end of the reading], less than three verses in a Parshah.

Explanation: [He said them] with Ru'ach ha'Kodesh.

Question (Talmidim of R. Nisim Ga'on): Why do we divide Parshas Nitzavim and va'Yelach when there are two Shabbosos between Rosh Hashanah and Sukos, without Yom Kipur (i.e. Yom Kipur is not one of them), rather than divide Matos and Mas'ei, which are longer?

Answer #1 (R. Nisim Ga'on): Nitzavim contains Klalos that he (Moshe) cursed Yisrael. We want to finish them before Rosh Hashanah. (If we would divide Matos and Mas'ei, we would read Nitzavim and va'Yelach together after Rosh Hashanah.)

Question #1: We do not consider [what is Parshas Netzavim to be among] the Klalos that Moshe cursed Yisrael, like it says in Bava Basra (88b)!

Citation (88b) (R. Levi): See how Hash-m's ways are unlike the ways of people! Hash-m blessed Yisrael with 22 letters (the Berachos in Bechukosai begin with Aleph (Im Bechukosai Telechu) and end with Tov (Komemiyus)), and cursed them with eight (from Vov to Mem, "v'Im Bechukosai Tim'asu... Ga'alah Nafsha*m*");

Moshe blessed Yisrael with eight letters ("v'Hayah Im Shamo'a... l'Avda*m*"), and cursed them with 22. We count the curse from "v'Hayah Im Lo Sishma..." until "v'Ein Kone*h*."

Inference: The curses extend until v'Ein Koneh, but no further.

Question #2: According to R. Nisim Ga'on, why don't we read also Ha'azinu before Rosh Hashanah? Also Ha'azinu has curses - "Mezei Ra'av u'Lechumei Reshef..."!

Answer #2 (Tosfos): Rather, we divide (Nitzavim and va'Yelach when there are two Shabbosos between Rosh Hashanah and Sukos) because we want to interrupt, and read on one Shabbos before Rosh Hashanah in a Parshah without curses at all, lest the curses be adjacent to Rosh Hashanah.

Support: This is why we read Parshas Bamidbar before Shavu'os, to interrupt between the curses in Bechukosai and Shavu'os.

Citation (Midrash Yelamdenu on Parshas Yisro): One may not read (have an Aliyah) in the Torah until he arranges (reviews) the Parshah three times - "Az Ra'ah va'Ysaprah Hechinah v'Gam Chakarah", and afterwards "va'Yomer la'Adam."

Citation (cont.): One may not lean on the Bimah. Just like Torah was given standing, also it must be read standing.

Note: One could explain that Yisrael stood at Matan Torah (va'Ya'amod ha'Am me'Rachok - Shmos 20:18), or that Moshe stood when Hash-m taught him (v'Atah Po Amod Imadi - Devarim 5:28).