Public Readings

The first “Bible Reading Plan” might not be what you think – it’s not from Bible apps or devotional books, but it’s the ancient practice of reading the Torah portions, the weekly segments of the first five books of the Bible, established by the early Jewish community. This awesome ritual of reading the Torah is more than that: it’s a communal rhythm, bringing together communities of believers across the globe into a synchronized study of the same passages.

Origins of Torah Reading

The tradition of reading the Torah together as a community goes back to the early days of ancient Israel, and by the time of the Apostles, it was already well-established. James refers to this ancient custom, saying,

For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues. Acts 15:21

So, every Sabbath, the community would gather to hear the words of the Torah spoken aloud.

But was there a standardized way to cover it all? Not quite. Initially, there wasn’t a set cycle for what to read and when. That would come later, in the post-biblical period, as Jewish leaders saw the value in creating a structured cycle, ensuring the community would engage with every part of the Torah over time. According to tradition, Moses set up gatherings on Shabbat. Again, according to tradition, Ezra the Scribe, after the Babylonian exile, added readings on Mondays and Thursdays, the market days when people would naturally gather in town. These short readings connected the people to the Torah throughout the week, helping them maintain a living connection to the teachings.

Annual vs. Triennial: Which is Better?

When it comes to the pace of reading the Torah, there have been two primary cycles in history: the annual cycle, popular in Babylon, and the triennial cycle, more common in Israel. In Babylon, the community divided the Torah into 54 sections, read weekly and completed in a year. Finishing the cycle each year led to the creation of Simchat Torah, a joyous festival celebrating the annual completion and restarting of the cycle. That practice was particularly meaningful to the Babylonian community and eventually spread throughout the Jewish world.

Israel, however, favoured the slower triennial cycle, where the Torah is divided into approximately 150 sections. So, 150 sections equals 150 weeks, which means performing the readings over three years. Why the slower pace? It seems the communities in Israel preferred a more in-depth study, where they could linger over each section. Some scholars suggest that smaller communities benefited from the slower pace, allowing for a thorough examination of each portion without feeling rushed.

But the triennial cycle did come with a tradeoff: the more extended time meant fewer shared celebrations, and the community wasn’t brought to a single climax at the end of each year as with the annual cycle. This might help explain why, over time, the faster-paced annual cycle became more widespread.

How the Annual Cycle Took Over

After the Second Temple was destroyed in 70 CE, the Jewish world changed dramatically, and with it, many practices evolved. The Babylonian Jewish community, already following the annual cycle, grew in influence and produced critical texts, such as the Babylonian Talmud. It was their approach to Torah reading that spread to other regions, including Israel, and the annual cycle became the more common choice.

By the Middle Ages, most Jewish communities had standardized on the annual cycle. With this unified rhythm, Jewish communities, even those scattered across different regions, found a shared timeline for study. It’s beautiful to think that each week, Jews everywhere were on the same page, studying and celebrating the Torah together.

The Western Triennial Cycle

Fast forward to the 19th and 20th centuries, and the triennial cycle was revived, particularly in North American Conservative and Reform Jewish circles. Many congregations found covering the full weekly portions challenging, so they adapted. However, they didn't return to the original three-year model. They developed a modified triennial cycle, which took about three weeks to read each portion. This means they still completed the Torah in three years, but it aligned differently from the traditional triennial cycle of ancient Israel.

Why the Torah Reading Cycle Still Matters

The Torah reading cycle – particularly the annual one – is more than just a tradition. It brings unity to communities. Reading the same Torah portions week by week connects believers across distances and cultures, forming a common thread of shared values and teachings. For Torah-observant (pronomian) communities, this communal reading is a profound way to experience the wisdom of scripture, maintaining a living tradition that has endured across generations.

What About the communities like us?

For Apostolic communities or Torah-observant Christians, there’s been a similar commitment to engaging with Torah readings. Acts 15 points to the value of this rhythm of study, and today, many communities follow plans incorporating Apostolic scriptures alongside the Torah. Some groups, like the Flame Foundation and Torah Resource, have crafted plans that align with the one-year cycle, enabling believers to study the teachings of Moses alongside New Testament texts.

Our community will follow Torah Resource’s plan this year, with a few added exciting modifications.

So, if you’re interested in diving deep into God's Torah portions for believers, check out our reading plan and join us next Shabbat as we continue this ancient – yet timeless – journey.