September 26th: Ha’azinu
THIS WEEK IN THE TORAH
Rabbi David E. Ostrich
The Haftarah in Jewish liturgy is an interesting institution. Historians argue about the origins, though it seems to have begun sometime during the Rabbinic Period, 200 BCE - 200 CE. The idea is that, after the reading of the weekly Torah portion (also probably a Rabbinic innovation), a section from the Prophets was read. These Haftarah portions are picked from various places in the Prophets, from Joshua through Malachi, and they generally have some connection with the Torah portion. Usually, this connection is slight—a matter of a single verse or theme, but the idea is that the Prophetic reading enhances the Torah’s message.
The term Haftarah comes from the Hebrew root P T R which means accompanying or following. Note that the “T” sound in Haftarah is a TET, as opposed to the “T” sound TOF in the word Torah. Thus the Haftarah is not a “half Torah:” the Hebrew words are completely different. What is confusing is that the Ashkenazi pronunciation of Haftarah is Haftorah because Ashkenazim pronounce the kametz (Hebrew T vowel) as an “O.” This difference in the two Hebrew accents accounts for all kinds of Ashkenazi/Sephardi differences: Adonai vs. Adonoi, Shabbat vs. Shabbos or Daveed vs. Dovid.
Sometimes, the Haftarah portion is a narrative that tells a story or a poem that presents a theme. The story of Hannah’s struggle for a child on Rosh Hashanah morning or Isaiah’s sermon on Yom Kippur morning are examples of these free-standing Biblical messages. However, often, the Haftarah portion is an impassioned and rather incomprehensible rant by a prophet. If one does not know the context of the message, its meaning is quite difficult to fathom. These portions were chosen in a worldview in which the context of the message was well-known. The ancient Rabbis were versed in all the books of the Prophets, and so they understood the greater context and message. This, however, is not the case today. Most modern Jews are not knowledgeable in the books of the Prophets, and many of these ancient and sacred messages are obscure and less than meaningful. Thus do many Liberal Rabbis often choose alternative readings for the Haftarah.
In our congregation, I have been particularly mindful of finding a portion that will be meaningful to our B’nai Mitzvah students. Sometimes, the story in the Prophets works well, but other times, I find a Psalm or series of Psalms to be more understandable for the students and something from which they can frame their B’nai Mitzvah with memorable messages and principles.
The Reform Movement is currently preparing a volume with such alternative Haftarot, and I have been privileged to participate. Edited by my colleague, Rabbi Barbara Symons from Monroeville, Pennsylvania, this volume should be published soon. I have been invited to provide a Psalm Haftarah for three portions, one of which is this week’s, Ha’azinu. Here is my submission:
Alternative Haftarah for Ha’azinu: Psalm 90
“A Prayer of Moses, the man of God:
O Lord, you have been our refuge in every generation.
Before the mountains came into being,
Before You brought forth the earth and the world,
From eternity to eternity, You are God.
Satisfy us in the morning with Your steadfast love,
That we may sing for joy all our days.
Let Your deeds be seen by Your servants
And Your glory by their children.
O may the favor of the Lord our God be upon us;
Establish with us the work of our hands;
The work of our hands, O prosper it please.” (Psalm 90. 1-2 and 14-17)
In the Torah, Moses’ last message to Israel reminds them of the wonders of a relationship with God. Showing his selflessness and dedication to our holy mission, Moses talks about God and not himself. In Psalm 90, “A Prayer of Moses, the Man of God,” Moses parallels this message but with a prayer. “Turn, O Lord…show mercy to Your servants!” (v.13) Moses prays that all the people will have the sense of God’s presence in their lives.“Let Your deeds be seen by Your servants, Your glory by Your children. May the favor of the Lord, our God, be upon us!” (v.17) Just as he has felt God’s guiding spirit in his life, he yearns on behalf of the people for a similar connection with the Divine.
He also prays, on behalf of all the Jewish people, that our contributions to Tikkun Olam, the Perfection of the World, will count. “Establish with us the work of our hands; the work of our hands, O prosper it please.!” (v.17) May we make a holy difference in our world.