Most of these Haftarot are documented in the volume edited by Hillel Sermanita and Angelo Piattelli, available here. Because the volume is intended for the Italian community in Jerusalem, it does not include the Haftarot for the second days holidays not observed in Israel. The selection of Haftarot for second day holidays can be seen in Machzor Shadal, available in digital forn on the website of the National Library of Israel.
biu.ac.il
Menahem Ben-Yashar, The Haftarah Readings of Shabbat (Te)shuvah, Bar-Ilan University's Parashot Hashavua Study Center, Rosh Hashana 5768 (Sept. 2007); and Rabbi Mosheh Lichtenstein, Shabbat Shuva, the Israel Koschitzky Virtual Beit Midrash. It would appear these special rules have been long discarded, except perhaps by the intensely Orthodox; this calendar situation occurred in recent years in the week after Yom Kippur in 2005, 2008, 2012 and 2014, but checking the back issues of the liturgical calendars in the weekly Jewish Press (Brooklyn) and the Ezras Torah Fund annual luach and the Colelchabad luach for the Lubavitcher hassidim, as well the assortment of humashim and other resources used for writing this article, finds no mention of it.
davidesstein.name
scholar.davidesstein.name
David E. S. Stein, "The Haftarot of Etz Hayim", Conservative Judaism vol.54 nr.3 (spring 2002)(reprint pages 5-12 and the accompanying notes).
David E. S. Stein, "The Haftarot of Etz Hayim", Conservative Judaism vol.54 nr.3 (spring 2002)(reprint pages 1-2).
David E. S. Stein, "The Haftarot of Etz Hayim", Conservative Judaism vol.54 nr.3 (spring 2002)(reprint page 2).
David E. S. Stein, "The Haftarot of Etz Hayim", Conservative Judaism vol.54 nr.3 (spring 2002)(reprint pages 2-3).
David E. S. Stein, "The Haftarot of Etz Hayim", Conservative Judaism vol.54 nr.3 (spring 2002)(reprint page 3).
David E. S. Stein, "The Haftarot of Etz Hayim", Conservative Judaism vol.54 nr.3 (spring 2002)(reprint pages 3-5 and notes on pages 15-18).
This appears only in the second (not the first) edition of Hertz, meaning it was a reading added by someone other than Hertz, the inclusion of 6:27 - which the second edition of Hertz identifies in a footnote as a S reading - is based on a "few communities". David E. S. Stein, "The Haftarot of Etz Hayim", Conservative Judaism vol.54 nr.3 (spring 2002)(reprint page 2, and notes on pages 13-14).
hebrewbooks.org
This is the Haftorah for the "second day of Shemini Atzeret" according to the Talmud Bavli, Megillah 31a. Nevertheless, Seder Rav Amram Gaon notes that some have the custom of reading from the beginning of Joshua. The later custom was gradually adopted universally, but Machzor Romania 1523 still has the Haftorah from First Kings.
nli.org.il
Most of these Haftarot are documented in the volume edited by Hillel Sermanita and Angelo Piattelli, available here. Because the volume is intended for the Italian community in Jerusalem, it does not include the Haftarot for the second days holidays not observed in Israel. The selection of Haftarot for second day holidays can be seen in Machzor Shadal, available in digital forn on the website of the National Library of Israel.
"The prophetic readings of the Byzantine ritual differed fundamentally from those of the other Rabbanite Jews of the diaspora. They have been preserved in the editions of the haftarot published with the Commentary of David Kimchi in Constantinople, 1505; and in the edition of the Pentateuch and haftarot, published in Constantinople, 1522" (and theorizing the Romaniote readings were a perpetuation of the selections of early medieval Eretz Yisrael). Louis Finkelstein, "The Prophetic Readings According to the Palestinian, Byzantine, and Karaite Rites", Hebrew Union College Annual, vol. 17 (1942-1943) page 423; Adolf Büchler, "The Reading of the Law and Prophets in a Triennial Cycle (part ii)" Jewish Quarterly Review, vol. 6, nr. 1 (Oct. 1893) pages 1-73, discusses in some detail evidence of very early choices of haftarot, particularly of the Karaites. The Romaniote haftarot for the festivals can be found in Machzor Romania, Venice 1523.
Menahem Ben-Yashar, The Haftarah Readings of Shabbat (Te)shuvah, Bar-Ilan University's Parashot Hashavua Study Center, Rosh Hashana 5768 (Sept. 2007); and Rabbi Mosheh Lichtenstein, Shabbat Shuva, the Israel Koschitzky Virtual Beit Midrash. It would appear these special rules have been long discarded, except perhaps by the intensely Orthodox; this calendar situation occurred in recent years in the week after Yom Kippur in 2005, 2008, 2012 and 2014, but checking the back issues of the liturgical calendars in the weekly Jewish Press (Brooklyn) and the Ezras Torah Fund annual luach and the Colelchabad luach for the Lubavitcher hassidim, as well the assortment of humashim and other resources used for writing this article, finds no mention of it.
