[1] For Perashat Noah, sometimes Bayat is used because it is always the Shabbat before Rosh Hodesh Heshvan (Shabbat Mebarchim).

[2] We use Nawah for this perasha. This can be derived through exegesis from the verse in Tehillim. “H’malakh” (the angel)= Nawa Kodesh.

[3] The word “MAAHOUR” in Arabic means broken hearted (Nadaf). The Hebrew word “Maher” (quick) can also be a derivation (Betesh).

[4] Disputed: Ashear used Maqam Sigah some years and Maqam Rast others. Other sources list Maqam Iraq, a derivative of Sigah, for Vayishlah. Damascus Syrians apply Bayat for this Parasha.

[5] On the list of Eliyahu Shrem, Mahour is used for Perashat Vayigash.

[1] On some lists, Bayat is used for Perashat Shemot, because the word “bat”, which is used in the perasha (referring to when girls are born they should be allowed to live) resembles the word BAYAT. For those who apply Bayat for Shemot, they should apply Rast for Va'Era (being that you cannot use the same maqam two weeks in a row).

[2]Each list designates a different maqam for Perashat Va’era.

[3] Yitro is the first instance of using Maqam Hoseni for the year. The pizmon “da’at umzima” is always applied to the “Nakdishach”.

[4] Maqam Sigah is always used the Shabbat before Purim even if that Shabbat doesn’t fall out on Perashat Tesave.

[5] Perashat Vayaqhel and Pekudei are sometimes read together. In that case Maqam Bayat-Hoseni is applied. According to H. Moshe Ashear, if Vayaqhel, Pekudei, or both, coincide with Shabbat Sheqalim, then Maqam Mahour is applied. However if Sheqalim coincides with Mishpatim, Terumah, or Ki Tisa, then the usual maqam of the day is applied.  

[1] Maqam Rast is commonly used for Perashat Shemini, which is typically the first Shabbat after Passover. M. Ashear used Nahwand when this coincides with Parashat Parah. Maqam Rast is usually applied the first Shabbat after Passover except when this occurs on Parashat Aharei Mot (Hijaz) and the week prior to Israel Independence Day (Nahwand). 

[2] Perashat Tazria and Mesora are sometimes read together. In that case, Maqam Saba is usually applied. Perashat Mesora is referred to as "Tahor", meaning pure (Lashon Sagi Nahor). Most other sources for Tazria, including M. Ashear, say to apply Maqam Bayat or Hoseni.

[3] Some congregations apply Israeli national melodies (Maqam Nahwand) to the prayers on the week prior to Israel Independence Day. Note that official policy of the Sephardic Pizmonim Project is to celebrate Israel Independence Day by the recitation of the Hallel and by applying Maqam Nahwand to the Morning prayers the week prior to the holiday and on the holiday itself.

[4] The piyut “Alechem Kehal Edah” is sung on Yom Kippur, but since the theme of the piyut is the death of Aaron’s children, it is relevant to this Perasha.

[5] Perashat Aharei Mot and Qedoshim are sometimes read together. In that case, Maqam Hijaz is still applied. If Aharei Mot is the first week after Passover, Maqam Hijaz is still used and not Maqam Rast.

[6] The Shabbat prior to Lag La'Omer is always maqam SIGAH regardless of the Perasha. The song "Bar Yohai" (page 61) must be used for Naqdishach. Perashat Behar and Behuqotai are sometimes read together. In that case, Maqam Saba is applied. According to M. Ashear, Maqam Nawah is used for Perashat Behar.

[1] Most years, Bemidbar and Shabbat Kallah (the Shabbat before Shavuot) coincide. On those years, Maqam Hoseni is applied to this Perasha in honor of the upcoming holiday. However, during years that Bemidbar is not the Shabbat immediately before the holiday, Maqam Rast is applied.

[2] When Perashat Naso and Shabbat Kallah coincide, then Maqam Hoseni is used.

[3] Some lists cite Maqam Nahwand for Perashat Shelah. Also, some cantors would mix Bayat with Hijaz in order to differentiate this sadness and the absolute sadness in Perashat Debarim.

[4] In the past, Qorah and Huqat were read together, but this changed when Syrians moved to the U.S. and abolished this practice in order not to be different then the rest of the Jews. Maqam Rast is applied in Knis Ades for Perashat Huqat.

[5] Nadaf insight: By following laws such as Parah Adumah, it is like you are receiving the Torah, and therefore Hoseni should be used.

[6] Perashat Huqat and Balaq are sometimes read together. In that case, Maqam Mahour is applied. Maqam Bayat is applied in Knis Ades for Perashat Balaq.

[7] Perashat Matot and Masei are most often read together. In that case, Nahawand (Nawah) is applied. Regardless, during the "3 weeks" period, Maqamat Nahwand, Saba, and Hijaz should be used because express degrees of sadness (Morris Arking insight).

[1] According to Gabriel A. Shrem, for all instances the Maqam Hijaz is used, it is mixed with Maqam Bayat, except for Perashat Debarim, where Maqam Hijaz is used in its purest form without mixing it with Bayat.

[2] The pizmon “da’at umzima” is always applied to the “Nakdishach” in honor of Matan Torah.

[3] No obvious explanation for the usage of this maqam for Perashat Re’eh. Many sources (Ashear and Abraham Eliahu Shrem) advice the usage of Maqam Bayat for this parasha.

[4] Nadaf insight.- Centralized Temple is also a "new beginning".

[5] The pizmon “ya’arich yamim al mamlachto” is the main reason for using Maqam Ajam for this Perasha.

[6] Perashat Ki Tese and Ki Tabo are sometimes read together. M. Ashear did not always use Sigah for Shabbat Ki Tabo.

[7]Nisabim and Yayelech are most often read together.  M. Ashear would sometimes use Hijaz on the week before Rosh Hashana (Nibavim or Nisabim-Vayelech) .

[8] Sometimes Perashat Ha’azinu and Shabbat Shubah coincide (in years when Yom Kippur falls on Saturday and there is no Shabbat in between Yom Kippur and Sukkot).

[9] Perashat Zot Haberacha is always read on Simhat Torah.