Halakha Yesaya 51:12: Abudarham & Shulchan Arukh, Orach Chayim

Shofṭim v-Shoṭrim: Anokhi Anokhi, Isaiah 51:12–52:12.

And the Midrash punningly says that they established to say at the beginning of the prophetic readings of consolation "Comfort, comfort my people" (Isaiah 40:1) — that is to say, the Holy Blessed One said to the prophets, "Comfort, comfort my people!" Upon this the congregation of Israel responds, "But Zion says, 'the LORD has abandoned me!'" (Isaiah 49:14) that is to say, "I cannot be reconciled to the comfort of the prophets." And it says "Rise, rise, dress in strength, arm of the LORD; rise as days of old!" (Isaiah 51:9). And in places where it they conclude in place of this prophetic reading "Unhappy, storm-tossed" (Isaiah 54:11), it is as if to say the prophets respond and say before the Holy Blessed One, "Lo, the congregation of Israel is not reconciled to our comforting!" Upon this the Holy Blessed One responds and says, "I, I myself will comfort you" (Isaiah 51:12), and what's more, "Rejoice, barren one without children" (Isaiah 54:1), and what's more, "Rise, shine, for your light has come!" (Isaiah 60:1). To this, the congregation of Israel responds, "I will rejoice, rejoicing in the LORD" (Isaiah 61:10), that is to say, now I have something to rejoice and celebrate! "My soul will cheer in my God, who clad me in clothing of salvation" etc.

From the seventeenth of Tamuz onward, there are three "Haftarot of Rebuke," seven "Haftarot of Consolation," and two "Haftarot of Repentance." The Three of Rebuke are "Divre Yirmiya" (Jeremiah 1:1-2:3), "Shim'u Devar Adonai" (Jeremiah 2:4-28), and "Hazon Yeshayahu" (Isaiah 1:1-27). The Seven of Consolation are "Nahamu" (Isaiah 40:1-26), "Vatomer Tsiyon" (Isaiah 49:14-51:3), "Aniya So'ara" (Isaiah 54:11-55:5), "Anokhi" (Isaiah 51:12-52:12), "Roni Akara" (Isaiah 54:1-10), "Kumi Ori" (Isaiah 60:1-22), and "Sos Asis" (Isaiah 61:10-63:9). [The Two of Repentance are:] On the day of Tsom Gedalia at Minha we read "Dirshu" (Isaiah 55:6-56:8), and on the Shabbat between Rosh Hashana and Yom Kippur we always read "Shuva" (Hosea 14:2-10)(Translator's note: often with the addition of Micha 7:18-20, and Ashkenazim add Joel 2:11-27). When Rosh Hashana falls on Monday and Tuesday, which causes there to be a Shabbat between Yom Kippur and Sukkot, we read Ha'azinu and the Maftir is "Vaydaber David" (II Samuel 22:1-51). And some say that when Rosh Hashana falls on Monday and Tuesday, and Vayelekh is between Rosh Hashana and Yom Kippur, we read the Haftara of "Dirshu" then, and on the Shabbat between Yom Kippur and Sukkot we read "Shuva." Gloss: and the custom is in accordance with the first version; and on other weeks of the year the Haftara parallels the Parasha (Tur). When two Parshiyot are read together, the Haftara is the reading for the second one (Mordekhai in Megilla ch. 3), except for Ahare Mot - Kedoshim, when the Haftara is "Halo Kivne Kushiyim" (Amos 9:7-15), i.e., Haftarat Ahare Mot (Sefer Minhagim)(Translator's note: that is the Ashkenazi custom, but Sephardim read "Ve'ata Ben Adam" (Yehezkel 22:1-16) for Ahare Mot.) On the Shabbat of a wedding, the custom is to read the Haftara of "Sos Asis," and none of the special Haftarot mentioned here is trumped by it, including the Four Parshiyot before Pesah; Rosh Hodesh and Mahar Hodesh; and Hanukka and Shira (Mordekhai in Megilla ch. 3, Tur, and Sefer Minhagim). However, all other Haftarot do get trumped by "Sos Asis." It has already been explained above in Siman 425 that we do not skip from one Prophet to another (and it is also explained there that the Haftara of Rosh Hodesh does not trump the special Haftarot mentioned here).