Ancient Jewish Texts Detail Unique Torah Reading Practices
The weekly Torah portion of "Ha'azinu," Moses' final spiritual testament to the Israelites, holds a special significance in Jewish tradition, particularly concerning its reading in the Temple and synagogues. According to the Babylonian Talmud, in the Temple, "Ha'azinu" was divided into six distinct sections, known by the acronym "Hazi-u Lecha." Each Sabbath, one section was read as part of the additional Sabbath sacrifice service, with the cycle repeating every six weeks. This specific division was not confined to the Temple; the Talmud states that synagogues should follow the same division.
This ruling implies that during the Sabbath reading of "Ha'azinu," the Torah reader is obligated to divide the portion into exactly six aliyot (sections called to the Torah), adhering to the Temple's structure. If there are additional congregants wishing to be called to the Torah (mosifim), they may only be called for a seventh aliyah after the main reading is complete, or parts of the seventh aliyah can be repeated. The exact application of this rule to weekday Torah readings (Monday and Thursday) and the Sabbath afternoon reading, where only three aliyot are typically read, is a subject of debate among early Jewish authorities. The Rif and the Shulchan Aruch rule that the division must be maintained even with fewer aliyot, while the Mordechai and the Rama argue it applies only when all six sections are read. The article notes that in Sephardic communities, it is important to adhere to the six-part division even on weekdays and Sabbath afternoons, correcting potential errors in some prayer books.
Further highlighting the uniqueness of "Ha'azinu," the article contrasts its reading with that of the Song of the Sea. While the Song of the Sea is typically read by a single person, "Ha'azinu" is deliberately divided. Moreover, unlike most Torah readings which aim to start and end each aliyah with a positive passage, the divisions in "Ha'azinu" often fall on more difficult or admonitory verses. This practice, as explained by Maimonides, is intended to serve as a form of rebuke, prompting repentance. The timing of "Ha'azinu," often read near the High Holy Days of Rosh Hashanah and Yom Kippur, reinforces its theme of introspection and return.
The article also explores why "Ha'azinu" was read with the Sabbath additional sacrifice. It suggests that while other additional sacrifices might include atonement offerings, the Sabbath additional sacrifice consists only of burnt offerings. Therefore, the reading of the admonitory "Ha'azinu" by the Levites was meant to encourage repentance, which is considered a more potent form of atonement than sacrifices. This aligns with the prominence of the Musaf (additional) prayer on holidays, which often carries significant themes like divine sovereignty, remembrance, and the Temple service, underscoring the importance of repentance and spiritual renewal.
