LOOKING INTO THE HAFTARAH
The
Jewish people began a cycle of weekly readings from the Sefer Torah or “Five Books of Moses” early in the Second Temple
period of history. A little more than a
hundred years before the beginning of the Common Era (1), the Syrian-Greek king
Antiochus IV, in an attempt to unify his territory, ordered the Jews to place a
statue of the king of the Greek pantheon in their temple and outlawed public
readings of the Torah. Jews instead began
reading selections from books of the Prophets that related to the theme of each
week’s Torah lesson. Even after the Maccabean revolt ended the oppressive
demands of Antiochus, Jews maintained the practice of reading a lesson from the
Prophets after the Torah reading. This
reading is known as the Haftarah,
meaning “conclusion.” Each Haftarah
contains an insight into how the sages of old understood the application of the
Torah to daily life and the mission of the Prophets, which is to show how to
experience Hashem’s (2) love for us through His holy Torah (3).
(1) Common
Era: Jews prefer to use the
abbreviations CE (Common Era) and BCE (Before the Common Era) instead of their
respective equivalents AD and BC which are based on Christian theology.
(2) Hashem: Hebrew for “The Name.” Erasing any of the sacred Hebrew names for
the Creator is considered an act of desecration in Judaism, and by convention
we similarly avoid erasing translations of those names used in other languages,
and use the word Hashem in their place.
(3) Torah:
The Hebrew word torah comes from the
Hebrew word l’horot meaning “to show
the way” or “to direct.” It can be used to signify the Sefer Torah, as well as the body of Jewish religious belief and
practice. While it sometimes denotes “law,” the connotation is not at all the
same as the Greek word nomos which
signifies “order” and is the root of “astronomy” and “economics.” The Torah is not the demand of an arbitrary
tyrant, impersonal authority or vengeful overlord but the guidance of a loving
Father.
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