Pembacaan Taurat

Nama dan identitas

Pembacaan Taurat · Keri'at haTorah · Keriyat haTorah · Krias haTora · Kri'at haTorah · Kriyas haTora · Qeri'at ha-Torah · Qeriyat ha-Torah · Kriyat haTorah · Torah reading

Identitas dan konteks budaya#

Pembacaan Taurat (bahasa Ibrani: קריאת התורה‎, q'riat Ha-Torah; bahasa Inggris: Torah reading) adalah suatu ritual agamawi dalam Yudaisme yang menyangkut pembacaan sejumlah bagian bacaan dari Gulungan Kitab Taurat (Sefer Torah) di depan umum. Istilah ini sering merujuk kepada keseluruhan upacara mulai dari pengambilan Gulungan Taurat dari tempat penyimpanannya ("Tabut Kudus"), pembacaan dengan nyanyian (kantilasi) sampai pengembalian gulungan ke tempat penyimpanan.

Pembacaan Taurat di depan umum secara teratur diperkenalkan oleh Ezra Sang Penulis setelah kembalinya orang-orang Yahudi dari pembuangan ke Babel (~ 537 SM), sebagaimana dicatat dalam Kitab Nehemia. Dalam zaman modern, penganut Yudaisme Ortodoks melakukan pembacaan Taurat menurut suatu aturan khusus yang diyakini tidak berubah sejak 2000 tahun lalu, yaitu saat kehancuran Bait Suci Kedua di Yerusalem (tahun 70 M).

Origins and history of the practice#

The introduction of public reading of the Torah by Ezra the Scribe after the return of the Judean exiles is described in Nehemiah Chapter 8. Prior to Ezra, the mitzvah of Torah reading was based on the Biblical commandment of Hakhel (Deuteronomy 31:10–13), by which once every 7 years the entire people was to be gathered, "men, women and children," and hear much of Deuteronomy, the final volume of the Pentateuch, read to them (see the closing chapters of the Talmudic Tractate Sotah). Traditionally, the mitzvah of gathering the people and reading them the Torah under Hakhel was to be performed by the King. Under Ezra, Torah reading became more frequent and the congregation themselves substituted for the King's role. Ezra is traditionally credited with initiating the modern custom of reading thrice weekly in the synagogue. This reading is an obligation incumbent on the congregation, not an individual, and did not replace the Hakhel reading by the king.

It has been suggested that the reading of the Law was due to a desire to controvert the views of the Samaritans with regard to the various festivals, for which reason arrangements were made to have the passages of the Pentateuch relating to those festivals read and expounded on the feast-days themselves.

Triennial cycle#

Congregations using the triennial cycle did not necessarily save time over congregations with the annual cycle, since the triennial custom included the practice of reading an Aramaic translation immediately after the Hebrew recitation of each verse.

The current practice in Orthodox synagogues follows the annual/Babylonian cycle. At the time of the Jewish Encyclopedia's publication (1901–06), the author noted that there were only "slight traces of the triennial cycle in the four special Sabbaths and in some of the passages read upon the festivals, which are frequently sections of the triennial cycle, and not of the annual one".

Waktu-waktu pembacaan Taurat#

Bagian pertama (dari tujuh bacaan) suatu parsyah setiap minggunya dibaca pada hari Senin dan Kamis pagi. Parsyah tersebut dibacakan secara keseluruhan pada hari Sabat (Sabtu). Kebanyakan hari-hari raya Yahudi besar maupun kecil dan hari-hari puasa mempunyai bacaan khusus untuk hari tersebut. Taurat juga dibaca pada ibadah siang hari Sabtu, hari-hari puasa dan Yom Kippur.

Sumber dan cakupan

Pemeriksaan otomatis identitas, lisensi, sumber revisi, dan kelengkapan; bukan tinjauan ahli. Belum ada tinjauan komunitas atau ahli yang tercatat untuk profil ini. Uraian ini belum mencakup seluruh variasi yang mungkin ada.