No. There are only 4 in Torah, in parshiyot Vayera, Chaye Sara, Vayeshev, and Tsav.
The Gemara (Berachot, 12b) says that Chazal wanted to add in parshat Balak to the Shema, but decided not to because it would be a burden for the congregation due to its length.
It depends on what year you were born.
parashat korach = פרשת קורח
Parshat "Shoftim" (Monday, Thursday, and Saturday, August 9, 12, and 14, 2010).
For Ashkenazi Jews it is the Haftarah of Parshat Beshalach. This Haftarah has 52 verses (Judges 4:4 to 5:31).
The cast of Sogrim Shavua - 1995 includes: Gil Kopatsh as Himself (Columnist: Parshat HaShavua) (1996) Yair Lapid as Host (1995-1996) Amnon Levi as Host (1996-)
There are a number of kinds of special Sabbaths. Any Sabbath that occurs during a Yom Tov (Passover, Shavuot, Sukkot) or on Rosh Chodesh or Hanukkah is a special Sabbath, with special prayers and added holiness. The Sabbaths during the month of Adar (parshat Shekalim, Zachor, Parah and HaChodesh) are special, with their added piyutim (poetic prayer) and special Haftaras. The Sabbaths preceding Passover, Tisha Be'Av, and Yom Kippur are special; each with its own name and special Haftarah.
October 15, 2016 ... 13 Tishrei 5777 ... (besides being the eve of both my Hebrew andCivil birthdays !) is the Shabbat between Yom Kippur and Sukkot. At Shabbat MInchaon that day, IY"H, the first three aliyot of parshat V'Zos Habracha are read.
A year in which the first day of Passover is on a Shabbat (Saturday), Parshat Shimini is read eight times as follows: (1) Shabbat afternoon prior to Passover (2) Monday prior to Passover (3) Thursday prior to Passover (4)Shabbat Afternoon on the first day of Passover (5) Shabbat Afternoon on the last day of Passover (outside of Israel) (6) Monday following Passover (7) Thursday following Passover (8) Shabbat following Passover The significance of the number eight leads to the saying "Shimni, Shimona, Shimeinah" "Eight, Eighth, Richness" The year when Parshat Shimini is read eight times, is a year of fullness/richness. As the number eight transcends nature (7 is a natural number, seven days in the week, etc), the year will also be above and beyone rich in physical and spiritual matters.
The Torah briefly mentions Rosh Hashanah in Leviticus 23 and Numbers 29, where the blowing of the Shofar is mentioned. Most of the information of Rosh Hashanah, its customs and laws and its significance, we know from the Oral Law (the Talmud). It is from the Oral Law, for example, that we learn that the world is judged on Rosh Hashanah.
They were given by G-d to Moses and the Jewish people at revelation on Mount Sinai.
After the time of the First Destruction, God's presence was no longer felt as clearly as before (see Deuteronomy 31:17-18); and nor is exile is not conducive to prophecy (Mechilta, parshat Bo). At that time, the last of the prophets realized that prophecy would soon cease; and that the dispersal of the Jewish people, plus the almost continuous tribulations from the First Destruction onward, made it imperative to seal the canon of the Tanakh (Hebrew Bible). The Sages of the time, including the last living prophets, convened a special synod for a couple of decades, which was called the Men of the Great Assembly (Mishna, Avot ch.1). This group, who functioned around 340 BCE, composed the blessings and the basic prayers of the siddur (prayerbook) and the early portions of the Passover Haggadah, made many of the Rabbinical decrees, and (most importantly) sealed the canon of the Tanakh. It was they, for example, who set the twelve Minor Prophets as (halakhically) a single book, and who set the books of the Tanakh in their traditional order (see Talmud, Bava Batra 14b). It was the Men of the Great Assembly whom Esther had to approach when she felt that the Divinely inspired Scroll of Esther should be included in the canon (see Talmud, Megilla 7a). Since the sealing of the Tanakh, no Jewish sage has ever claimed prophecy.