An original announcement, or hakhraza, for days of thanksgiving (Purim and Ḥanukkah). Written in the style of other more well-known announcements, like the Sephardic announcement of fasts, or the Italian-rite announcement for Pesaḥ, and to be recited in the same location in the Torah service after the haftara. . . .

A schedule for the reading of Psalms corresponding to Festivals and Commemorative Days, according to Nusæḥ Temoni-Bælædi. . . .

This is the schedule for the reading of Psalms corresponding to Festival Days, according to the Western Ashkenazi Rite as Recorded by Wolf Heidenheim and the Rödelheim Siddurim, to be recited after the psalm of the day, unless otherwise noted. . . .

A schedule for the reading of Psalms corresponding to Festivals and Commemorative Days, according to Nusaḥ Edot ha-Mizraḥ. . . .

A schedule for the reading of the historical writings in the TaNaKh corresponding to Festivals and Commemorative Days, according to the practice of Isaac Gantwerk Mayer . . .

An English-language adaptation of the Roman rite psalm system for all days when Torà is read, to be recited while the Torà is being taken from the bimà. All Hebrew words are transcribed in accordance with the traditional Italian Hebrew phonological system, in a slightly modified Italian orthography. . . .

A schedule for the reading of Proverbs, Job, Chronicles, Ezra/Neḥemiah, and Daniel, corresponding to each Torah portion of the annual reading cycle in the rabbinic Jewish calendar. . . .

This is a system that seeks to create a Haftarah-like system for the reading of Psalms, linking their meaning to the meaning of the reading or the Shabbat of that day. Like the Haftarah system, there are special psalms for the Shabbatot leading up to and following the Ninth of Av, as well as specific psalms for Rosh Chodesh and the special Shabbatot. Unlike the Haftarah system, if two portions are read together or a special Shabbat occurs on a day when another reading is done, both psalms are read (since psalms are generally shorter and easier to read than prophetic texts.) . . .

This system attempts to remedy that, selecting psalms that reflects the meaning of the holiday in some way. It includes every single commonly celebrated holiday, including sub-ethnic celebrations like Mimouna or Sigd as well as more recent national holidays like Yom haAtzmaut. It also includes a system for dividing Psalm 119, a massive 176-verse acrostic hymn to Torah, throughout the weeks of the Omer season as a preparation for Sinai. . . .

The schedule for holiday psalm readings according to the Vilna Gaon, as recorded in the Siddur Al Pi Nusaḥ haGra published by Mossad haRav Kook. The Vilna Gaon was very stringent in reciting only one psalm per day, and as a result his practice is very complex, with different psalms being said on the same holiday depending on the day of the week. . . .

The ancient Land of Israel rite was most well-known for its three-and-a-half-year Torah-reading cycle, but until recently very little was known about the haftarot recited alongside this cycle. Through studies of piyyuṭim and midrashim lists of opening verses to the hafṭarot were reconstructed, but an opening verse does not a full hafṭara make. All that changed when the St. Petersburg Manuscript, MS. EVR II B 42, was rediscovered by Prof. Ezra Shevat and publicized in this blog post. This manuscript, which had been lumped in as just another of the many codices haphazardly gathered by Abraham Firkovich, actually records what may be our most complete record of the hafṭarot of the ancient Land of Israel rite, at least as kept in one community. . . .

The ancient Land of Israel rite was most well-known for its three-and-a-half-year Torah-reading cycle, but it had its own unique aspects for festivals and special Sabbaths as well. Recorded in this manuscript is what may be our most complete record of the hafṭarot of the ancient Land of Israel rite, at least in one community. Some, but not all, of the hafṭarot for festivals and special Sabbaths are the same as those found in the Babylonian practice, but all of them are substantially shorter, with some as short as three verses. It seems the Babylonian prohibition on hafṭarot shorter than twenty-one verses was not taken into account in the West! . . .

This is the schedule for the reading of psalms corresponding to Festivals and Commemorative Days, according to Tractate Soferim 18:2-3 and 19:2. . . .