Talmud zu Dewarim 32:1

All the Torah is in Hebrew but it contains some Aramaic words.⁴¹lit. ‘translation’ (Targum). What is in Hebrew may not be written in Aramaic and the Aramaic words may not be altered; for example, Jegar-sahadutha and Galeed.⁴²Gen. 31, 47, ‘the heap of witness’ in Aramaic and Hebrew. Others hold that the rule applies only to Jegar-sahadutha and Galeed because they are two specifically Aramaic and Hebrew expressions respectively.⁴³In the case of the other parts, however, although one language should not be changed for another, the scroll is not disqualified if a change was made (cf. N.Y. ad loc.). If Hebrew words were written in Aramaic or Aramaic words in Hebrew, the scroll may not be used for the lection. The Aramaic [and Hebrew] words referred to are Jegar-sahadutha, Galeed and the like.
If ha’azinu hashshamayim⁴⁴Give ear ye heavens, the opening words of Deut. 32, 1-43, which is arranged in the scroll as follows:
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_________________ was arranged like the Song of Moses⁴⁵Ex. 15, 1-18 written as:
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or, according to others:
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_________________ or if the Song of Moses was arranged like ha’azinu; if continuous lines were written in broken ones or vice versa; [35b] or if the breaking up was not done according to the rule, the scroll may not be used for the lection.

When Jonathan, a children’s teacher from Gufta,¹⁶In Galilee. V incorrectly ‘Gufthera’. came down here,¹⁷Tiberias where R. Abuna re-sided. The city is a on lower level, hence the verb ‘came down’. he saw a children’s teacher, R. Abuna, reading the Song of the Well¹⁸Num. 21, 17-20. and reciting the benedictions before and after it. ‘Is it proper,’ he asked him, ‘to act in this manner?’¹⁹The rule is that the benedictions are recited only at the beginning and end of the entire section to be read. The Song of the Well, appearing in the middle of a section, should consequently require no benedictions before and after its reading. ‘Do you,’ the other retorted, ‘still require [a ruling] on this subject? All poems²⁰Such as the Song of the Sea (Ex. 15, 1-19), the Song of the Well and probably also Deut. 32, 1-43. must be preceded and followed by benedictions.’

R. Jose b. Abin said: For the Song of Ha’azinu⁴⁶E.V. give ear, designating the section Deut. 32, 1-43. For Ha’azinu (the reading of GRA) V and H read ‘the Levites’, because the poem was sung by the Levites in the Temple during the Sabbath musaf in six parts on successive Sabbaths. not less than six persons⁴⁷Because the Levites concluded it in cycles of six Sabbath divisions. are to be called up, and your mnemonic sign⁴⁸For the words beginning each of the six parts. The divisions, according to Maimonides, emphasize the exhortations and arouse the people to repentance. is h z y w l k,⁴⁹pronounced .הזי״ו ל״ך which stands for ha’azinu,⁵⁰E.V. give ear (Deut. 32, 1). zekor,⁵¹E.V. remember (ibid. 7). yarkibehu,⁵²E.V. He made him ride (ibid. 13). wayyishman,⁵³E.V. but … waxed fat (ibid. 15). lu,⁵⁴E.V. if (ibid. 29). ki yadin … ‘ammo.⁵⁵E.V. for the Lord will judge His people (ibid. 36). It must also be provided with⁵⁶lit. ‘and it has’. the space of a full line above it and of a full line below it. Corresponding to it the custom has been adopted to write in the Torah its number of lines.⁵⁷The number is 72 according to GRA who apparently includes the two blank lines. Maimonides and others give the number as 70.