Kriyat HaTorah - Revision history

YitzchakSultan1: /* Kaddish after Kriyat Hatorah */

2025-12-19T14:42:55Z

Kaddish after Kriyat Hatorah

← Older revision		Revision as of 14:42, 19 December 2025
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	# On days when three sifrei torah are brought out, the Sephardic minhag is to recite kaddish after each sefer torah's reading except for the first one since 7 aliyot have not been completed. For example, if Rosh Chodesh Adar falls out on Shabbat or Rosh Chodesh Tevet falls out on Shabbat, 3 sifrei torah are removed from the aron, 6 aliyot are read in that week's parsha, the 7th aliyah for Rosh Chodesh is read from the second sefer torah. Then, a kaddish is recited, followed by maftir in the third sefer torah, and finally another kaddish is recited.<ref>Kaf Hachaim 134:44</ref>		# On days when three sifrei torah are brought out, the Sephardic minhag is to recite kaddish after each sefer torah's reading except for the first one since 7 aliyot have not been completed. For example, if Rosh Chodesh Adar falls out on Shabbat or Rosh Chodesh Tevet falls out on Shabbat, 3 sifrei torah are removed from the aron, 6 aliyot are read in that week's parsha, the 7th aliyah for Rosh Chodesh is read from the second sefer torah. Then, a kaddish is recited, followed by maftir in the third sefer torah, and finally another kaddish is recited.<ref>Kaf Hachaim 134:44</ref>
	## This is true even on Simchat Torah where 3 sifrei torah are removed from the aron and more than 7 aliyot were read from the first sefer torah, nonetheless, only 2 kaddishim are recited.<ref>Kaf Hachaim 134:44, Sefer Chaim (39:5, R' Chaim Palagi, quoted by Or Letzion 4:51:6)</ref> Others disagree and hold that three kaddishim are recited in that case after each of the sifrei torah's readings are completed.<ref>Or Letzion 4:51:6, Asis Rimonim Purim 2:5</ref>		## This is true even on Simchat Torah where 3 sifrei torah are removed from the aron and more than 7 aliyot were read from the first sefer torah, nonetheless, only 2 kaddishim are recited.<ref>Kaf Hachaim 134:44, Sefer Chaim (39:5, R' Chaim Palagi, quoted by Or Letzion 4:51:6)</ref> Others disagree and hold that three kaddishim are recited in that case after each of the sifrei torah's readings are completed.<ref>Or Letzion 4:51:6, Asis Rimonim Purim 2:5</ref>
	## This is true even if one sefer torah was used for multiple readings by being rolled in between, still two kaddishim are recited.<ref>Or Letzion (2:45:54 and 4:51:6), Asis Rimonim Purim 2:5</ref>		## This is true even if one sefer torah was used for multiple readings by being rolled in between, still two kaddishim are recited.<ref>Or Letzion (2:45:54 and 4:51:6) writes that even if one torah is used we would still recite kaddish after each torah reading obligation (except the first if it only had 6 aliyot). Similarly, Mishnat Chachamim 684 quotes Mikveh Mayim (R' Moshe Malka, 3:5) as having ruled to recite kaddish after each reading even if one sefer torah is being rolled for multiple obligations that day. It also cites Halacha Brurah 144:6 as agreeing. Hameor 75:5 p. 50 quotes this from Yalkut Yosef 144:8 in the name of Rav Ovadia Yosef, as well as Mechkarei Aretz 6:128. Asis Rimonim Purim 2:5 agrees. Rav Moshe Tzadka (Shiurei Rav Moshe Tzadka p. 278) noted that the opinion of Or Letzion is a nuance.</ref>

	==Haftarah (Haftorah)==		==Haftarah (Haftorah)==

YitzchakSultan1: /* When is Kriyat Hatorah Over? */

2025-12-19T14:33:47Z

When is Kriyat Hatorah Over?

← Older revision		Revision as of 14:33, 19 December 2025
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	# On days when two sifrei torah are brought out, the Sephardic minhag is to recite kaddish after each sefer torah's reading. For example, on Shabbat Rosh Chodesh, a kaddish is recited after the 7 aliyot of the regular parsha and then another kaddish is recited after the maftir.<ref>Kaf Hachaim 134:44</ref>		# On days when two sifrei torah are brought out, the Sephardic minhag is to recite kaddish after each sefer torah's reading. For example, on Shabbat Rosh Chodesh, a kaddish is recited after the 7 aliyot of the regular parsha and then another kaddish is recited after the maftir.<ref>Kaf Hachaim 134:44</ref>
	# On days when three sifrei torah are brought out, the Sephardic minhag is to recite kaddish after each sefer torah's reading except for the first one since 7 aliyot have not been completed. For example, if Rosh Chodesh Adar falls out on Shabbat or Rosh Chodesh Tevet falls out on Shabbat, 3 sifrei torah are removed from the aron, 6 aliyot are read in that week's parsha, the 7th aliyah for Rosh Chodesh is read from the second sefer torah. Then, a kaddish is recited, followed by maftir in the third sefer torah, and finally another kaddish is recited.<ref>Kaf Hachaim 134:44</ref>		# On days when three sifrei torah are brought out, the Sephardic minhag is to recite kaddish after each sefer torah's reading except for the first one since 7 aliyot have not been completed. For example, if Rosh Chodesh Adar falls out on Shabbat or Rosh Chodesh Tevet falls out on Shabbat, 3 sifrei torah are removed from the aron, 6 aliyot are read in that week's parsha, the 7th aliyah for Rosh Chodesh is read from the second sefer torah. Then, a kaddish is recited, followed by maftir in the third sefer torah, and finally another kaddish is recited.<ref>Kaf Hachaim 134:44</ref>
	## This is true even on Simchat Torah where 3 sifrei torah are removed from the aron and more than 7 aliyot were read from the first sefer torah, nonetheless, only 2 kaddishim are recited.<ref>Kaf Hachaim 134:44, Sefer Chaim (39:5, R' Chaim Palagi, quoted by Or Letzion 4:51:6)</ref> Others disagree and hold that three kaddishim are recited in that case after each of the sifrei torah's readings are completed.<ref>Or Letzion 4:51:6</ref>		## This is true even on Simchat Torah where 3 sifrei torah are removed from the aron and more than 7 aliyot were read from the first sefer torah, nonetheless, only 2 kaddishim are recited.<ref>Kaf Hachaim 134:44, Sefer Chaim (39:5, R' Chaim Palagi, quoted by Or Letzion 4:51:6)</ref> Others disagree and hold that three kaddishim are recited in that case after each of the sifrei torah's readings are completed.<ref>Or Letzion 4:51:6, Asis Rimonim Purim 2:5</ref>
	## This is true even if one sefer torah was used for multiple readings by being rolled in between, still two kaddishim are recited.<ref>Or Letzion (2:45:54 and 4:51:6)</ref>		## This is true even if one sefer torah was used for multiple readings by being rolled in between, still two kaddishim are recited.<ref>Or Letzion (2:45:54 and 4:51:6), Asis Rimonim Purim 2:5</ref>

	==Haftarah (Haftorah)==		==Haftarah (Haftorah)==

YitzchakSultan1: /* When is Kriyat Hatorah Over? */

2025-12-19T14:31:29Z

When is Kriyat Hatorah Over?

← Older revision		Revision as of 14:31, 19 December 2025
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	#When reciting the name of the person in a Mi sheberach, the minhag is to recite the person's name and his mother's name (ploni ben plonit).<ref>Chazon Ovadia (Aveilut v. 1 p. 368), Yabia Omer OC 2:11. He cites several reasons for this minhag. 1) The identification of the mother is usually more certain than the father (Zohar Lech Lecha p. 84a, Kaf Hachaim 284:37, Maharshal in Chachmat Shlomo Shabbat 66b). Also, so as not to embarrass a child of a Jewish mother and a non-Jewish father, we always mention the mother's name (Yafeh Lelev 3:605). 2) It is hinted to in the pasuk of "והושיעה לבן אמתך" (Tehillim 86:16) and "ואני עבדך בן אמתך" (Tehillim 116:16) (Zohar ibid., Melamed Lhoil OC 1:23). 3) Chazal said that symbolically the flesh comes from a person's mother, and one's bones from one's father. Therefore, while a person is alive the Mi sheberach is made using the mother's name and after he's dead we use the father's name (Rashi Kiddushin 30b, [http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_41862_170.pdf Mekor Chesed 242:1]). 4) It is more effective to pray for mercy using the mother's name since she isn't accountable for bitul torah (Ben Yehoyada Brachot 55b). </ref> If the mother's name isn't known, you can use the father's name for a Mi sheberach.<ref>Yabia Omer OC 2:11:5</ref>		#When reciting the name of the person in a Mi sheberach, the minhag is to recite the person's name and his mother's name (ploni ben plonit).<ref>Chazon Ovadia (Aveilut v. 1 p. 368), Yabia Omer OC 2:11. He cites several reasons for this minhag. 1) The identification of the mother is usually more certain than the father (Zohar Lech Lecha p. 84a, Kaf Hachaim 284:37, Maharshal in Chachmat Shlomo Shabbat 66b). Also, so as not to embarrass a child of a Jewish mother and a non-Jewish father, we always mention the mother's name (Yafeh Lelev 3:605). 2) It is hinted to in the pasuk of "והושיעה לבן אמתך" (Tehillim 86:16) and "ואני עבדך בן אמתך" (Tehillim 116:16) (Zohar ibid., Melamed Lhoil OC 1:23). 3) Chazal said that symbolically the flesh comes from a person's mother, and one's bones from one's father. Therefore, while a person is alive the Mi sheberach is made using the mother's name and after he's dead we use the father's name (Rashi Kiddushin 30b, [http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_41862_170.pdf Mekor Chesed 242:1]). 4) It is more effective to pray for mercy using the mother's name since she isn't accountable for bitul torah (Ben Yehoyada Brachot 55b). </ref> If the mother's name isn't known, you can use the father's name for a Mi sheberach.<ref>Yabia Omer OC 2:11:5</ref>
	#In a hashkava (Sephardic prayer for a deceased person, similar to Kel Maleh for Ashkenazim), Ashkenazim mention the name of a person's father and the Sephardic custom is to mention the mother's name.<ref>Melamed Lhoil 1:23, Chazon Ovadia (Aveilut v. 1 p. 368) based on Shabbat 66b, Kaf Hachaim 284:37, Yabia Omer 2:11.</ref>		#In a hashkava (Sephardic prayer for a deceased person, similar to Kel Maleh for Ashkenazim), Ashkenazim mention the name of a person's father and the Sephardic custom is to mention the mother's name.<ref>Melamed Lhoil 1:23, Chazon Ovadia (Aveilut v. 1 p. 368) based on Shabbat 66b, Kaf Hachaim 284:37, Yabia Omer 2:11.</ref>

			== Kaddish after Kriyat Hatorah ==

			# On days when two sifrei torah are brought out, the Sephardic minhag is to recite kaddish after each sefer torah's reading. For example, on Shabbat Rosh Chodesh, a kaddish is recited after the 7 aliyot of the regular parsha and then another kaddish is recited after the maftir.<ref>Kaf Hachaim 134:44</ref>
			# On days when three sifrei torah are brought out, the Sephardic minhag is to recite kaddish after each sefer torah's reading except for the first one since 7 aliyot have not been completed. For example, if Rosh Chodesh Adar falls out on Shabbat or Rosh Chodesh Tevet falls out on Shabbat, 3 sifrei torah are removed from the aron, 6 aliyot are read in that week's parsha, the 7th aliyah for Rosh Chodesh is read from the second sefer torah. Then, a kaddish is recited, followed by maftir in the third sefer torah, and finally another kaddish is recited.<ref>Kaf Hachaim 134:44</ref>
			## This is true even on Simchat Torah where 3 sifrei torah are removed from the aron and more than 7 aliyot were read from the first sefer torah, nonetheless, only 2 kaddishim are recited.<ref>Kaf Hachaim 134:44, Sefer Chaim (39:5, R' Chaim Palagi, quoted by Or Letzion 4:51:6)</ref> Others disagree and hold that three kaddishim are recited in that case after each of the sifrei torah's readings are completed.<ref>Or Letzion 4:51:6</ref>
			## This is true even if one sefer torah was used for multiple readings by being rolled in between, still two kaddishim are recited.<ref>Or Letzion (2:45:54 and 4:51:6)</ref>

	==Haftarah (Haftorah)==		==Haftarah (Haftorah)==

YitzchakSultan1: /* Hotza'ah (Removing the Sefer Torah) */

2025-03-14T01:39:58Z

Hotza'ah (Removing the Sefer Torah)

← Older revision		Revision as of 01:39, 14 March 2025
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	===Hotza'ah (Removing the Sefer Torah)===		===Hotza'ah (Removing the Sefer Torah)===
	# The minhag is to recite Barich Shemey while removing the Sefer Torah from the Aron.<Ref>Mishna Brurah 134:13</ref> Some say it before the Torah is taken out,<ref>[https://halachablog.com/2016/11/10/the-prayer-of-brich-shmei-%D7%91%D7%A8%D7%99%D7%9A-%D7%A9%D7%9E%D7%99%D7%94/ Halachablog] quoting the minhag of Sephardim and the Munkatcher Rebbe</ref> while others say it only after the Torah is taken out.<ref>[https://halachablog.com/2016/11/10/the-prayer-of-brich-shmei-%D7%91%D7%A8%D7%99%D7%9A-%D7%A9%D7%9E%D7%99%D7%94/ Halachablog] quoting Igrot Moshe 4:70 and Rav Chaim Kanievsky, [https://www.yutorah.org/lectures/lecture.cfm/726345/rabbi-hershel-schachter/lesser-known-laws-of-torah-reading/ Rav Hershel Schachter]</ref> Sephardim recite barich shemey when the sefer Torah is still in the Aron and the Torah is opened.<ref>Rav Mordechai Eliyahu (Maamar Mordechai 2:13)</ref>		# The minhag is to recite Barich Shemey while removing the Sefer Torah from the Aron.<Ref>Mishna Brurah 134:13</ref> Some say it before the Torah is taken out,<ref>[https://halachablog.com/2016/11/10/the-prayer-of-brich-shmei-%D7%91%D7%A8%D7%99%D7%9A-%D7%A9%D7%9E%D7%99%D7%94/ Halachablog] quoting the minhag of Sephardim and the Munkatcher Rebbe</ref> while others say it only after the Torah is taken out.<ref>[https://halachablog.com/2016/11/10/the-prayer-of-brich-shmei-%D7%91%D7%A8%D7%99%D7%9A-%D7%A9%D7%9E%D7%99%D7%94/ Halachablog] quoting Igrot Moshe 4:70 and Rav Chaim Kanievsky, [https://www.yutorah.org/lectures/lecture.cfm/726345/rabbi-hershel-schachter/lesser-known-laws-of-torah-reading/ Rav Hershel Schachter]</ref> Sephardim recite barich shemey when the sefer Torah is still in the Aron and the Torah is opened.<ref>Rav Mordechai Eliyahu (Maamar Mordechai 2:13)</ref>
	#The minhag is to kiss the Sefer Torah when it is carried out of the Aron.<ref>Rama O.C. 149:1</ref> One shouldn't touch the Siddur to the Sefer Torah and kiss that since it is appears as though you're using the Siddur as an extension of your hand in a disrespectful way.<ref>Rav Chaim Kanievsky (quoted by Ohel Yakov Kavod Ukedushat Sefarim p. 1)</ref> Some say that it is better to just ~~extend~~ one's hand towards the sefer torah and then kiss one's hand.<ref>Rav Eliyahu Henkin (Gevurat Eliyahu YD 141:1) writes that it is better to point with one's hand towards the Torah and then kiss one's hand for two reasons. 1) One can't honestly say he loves the Torah like he loves one of his close loved ones who he would kiss. 2) Kissing the Torah dirties the Torah with one's saliva. He adds that for health reasons it isn't hygienic to kiss the Sefer Torah. </ref>		#The minhag is to kiss the Sefer Torah when it is carried out of the Aron.<ref>Rama O.C. 149:1</ref> One shouldn't touch the Siddur to the Sefer Torah and kiss that since it is appears as though you're using the Siddur as an extension of your hand in a disrespectful way.<ref>Rav Chaim Kanievsky (quoted by Ohel Yakov Kavod Ukedushat Sefarim p. 1)</ref> Some say that it is better to just point one's hand towards the sefer torah and then kiss one's hand.<ref>Rav Eliyahu Henkin (Gevurat Eliyahu YD 141:1) writes that it is better to point with one's hand towards the Torah and then kiss one's hand for two reasons. 1) One can't honestly say he loves the Torah like he loves one of his close loved ones who he would kiss. 2) Kissing the Torah dirties the covering of the Sefer Torah with one's saliva. He adds that for health reasons it isn't hygienic to kiss the Sefer Torah. </ref>
	#If the Sefer Torah taken out of the Aron is not in the right place, it should be rolled to the right place. One should not return it to the Aron and take out the Torah which is rolled to the right place.<ref>Igrot Moshe OC 2:37 writes that if they took out the wrong Sefer Torah, there is a dispute between earlier poskim whether or not it's considered disrespectful to return it back to the Aron, as people may think that it's invalid. The Gemara (Yoma 70a) says that it's forbidden to use two Sifrei Torah for one aliyah since people will think that the first one is invalid. However, this concern doesn't exist when switching Sifrei Torah between aliyot. Based on this, one can argue that if they haven't yet started reading the Torah, that's the equivalent of being between aliyot, and there's no concern of appearing invalid if they switch it for the other Sefer Torah. On the other hand, since they didn't read from this Sefer Torah at all, it might give off the impression that it's invalid. Rav Moshe concludes that one who follows either opinion has what to rely upon. However, if the congregation doesn't mind, then they should roll it as opposed to returning it. Rav Ovadia Yosef in Yabia Omer OC 8:15:4 and Halacha Brurah 144:5 agree.</ref> Some poskim hold that it's better to return the Sefer Torah to the Aron and take out the one which is already rolled to the right spot.<ref>Mayim Chayim Mashash 2:19 notes that although this issue is a debate amongst the poskim, it's nonetheless better to return the Sefer Torah, since rolling it in public isn't respectful to the congregation's time (tircha d'tzibura), and beyond this, people will engage in idle and frivolous chatter while waiting. </ref>		#If the Sefer Torah taken out of the Aron is not in the right place, it should be rolled to the right place. One should not return it to the Aron and take out the Torah which is rolled to the right place.<ref>Igrot Moshe OC 2:37 writes that if they took out the wrong Sefer Torah, there is a dispute between earlier poskim whether or not it's considered disrespectful to return it back to the Aron, as people may think that it's invalid. The Gemara (Yoma 70a) says that it's forbidden to use two Sifrei Torah for one aliyah since people will think that the first one is invalid. However, this concern doesn't exist when switching Sifrei Torah between aliyot. Based on this, one can argue that if they haven't yet started reading the Torah, that's the equivalent of being between aliyot, and there's no concern of appearing invalid if they switch it for the other Sefer Torah. On the other hand, since they didn't read from this Sefer Torah at all, it might give off the impression that it's invalid. Rav Moshe concludes that one who follows either opinion has what to rely upon. However, if the congregation doesn't mind, then they should roll it as opposed to returning it. Rav Ovadia Yosef in Yabia Omer OC 8:15:4 and Halacha Brurah 144:5 agree.</ref> Some poskim hold that it's better to return the Sefer Torah to the Aron and take out the one which is already rolled to the right spot.<ref>Mayim Chayim Mashash 2:19 notes that although this issue is a debate amongst the poskim, it's nonetheless better to return the Sefer Torah, since rolling it in public isn't respectful to the congregation's time (tircha d'tzibura), and beyond this, people will engage in idle and frivolous chatter while waiting. </ref>
	# Some observe a very old minhag not to take out a Sefer Torah twice in one shul for two different minyanim.<ref>Mishpatei Shmuel 3 writes that once the shul already davened and read from the Torah, another minyan of people shouldn't daven in the same shul with the same Torah, because it might look like they're invalidating the Torah and the first reading didn't count. Alternatively, it isn't respectful to have a second minyan in one shul when they should have joined with the first one. Knesset Hagedola (Hagahot Hatur 144:3) cites this.</ref>		# Some observe a very old minhag not to take out a Sefer Torah twice in one shul for two different minyanim.<ref>Mishpatei Shmuel 3 writes that once the shul already davened and read from the Torah, another minyan of people shouldn't daven in the same shul with the same Torah, because it might look like they're invalidating the Torah and the first reading didn't count. Alternatively, it isn't respectful to have a second minyan in one shul when they should have joined with the first one. Knesset Hagedola (Hagahot Hatur 144:3) cites this.</ref>

YitzchakSultan1: /* Hotza'ah (Removing the Sefer Torah) */

2025-03-14T01:38:35Z

Hotza'ah (Removing the Sefer Torah)

← Older revision		Revision as of 01:38, 14 March 2025
Line 11:		Line 11:
	===Hotza'ah (Removing the Sefer Torah)===		===Hotza'ah (Removing the Sefer Torah)===
	# The minhag is to recite Barich Shemey while removing the Sefer Torah from the Aron.<Ref>Mishna Brurah 134:13</ref> Some say it before the Torah is taken out,<ref>[https://halachablog.com/2016/11/10/the-prayer-of-brich-shmei-%D7%91%D7%A8%D7%99%D7%9A-%D7%A9%D7%9E%D7%99%D7%94/ Halachablog] quoting the minhag of Sephardim and the Munkatcher Rebbe</ref> while others say it only after the Torah is taken out.<ref>[https://halachablog.com/2016/11/10/the-prayer-of-brich-shmei-%D7%91%D7%A8%D7%99%D7%9A-%D7%A9%D7%9E%D7%99%D7%94/ Halachablog] quoting Igrot Moshe 4:70 and Rav Chaim Kanievsky, [https://www.yutorah.org/lectures/lecture.cfm/726345/rabbi-hershel-schachter/lesser-known-laws-of-torah-reading/ Rav Hershel Schachter]</ref> Sephardim recite barich shemey when the sefer Torah is still in the Aron and the Torah is opened.<ref>Rav Mordechai Eliyahu (Maamar Mordechai 2:13)</ref>		# The minhag is to recite Barich Shemey while removing the Sefer Torah from the Aron.<Ref>Mishna Brurah 134:13</ref> Some say it before the Torah is taken out,<ref>[https://halachablog.com/2016/11/10/the-prayer-of-brich-shmei-%D7%91%D7%A8%D7%99%D7%9A-%D7%A9%D7%9E%D7%99%D7%94/ Halachablog] quoting the minhag of Sephardim and the Munkatcher Rebbe</ref> while others say it only after the Torah is taken out.<ref>[https://halachablog.com/2016/11/10/the-prayer-of-brich-shmei-%D7%91%D7%A8%D7%99%D7%9A-%D7%A9%D7%9E%D7%99%D7%94/ Halachablog] quoting Igrot Moshe 4:70 and Rav Chaim Kanievsky, [https://www.yutorah.org/lectures/lecture.cfm/726345/rabbi-hershel-schachter/lesser-known-laws-of-torah-reading/ Rav Hershel Schachter]</ref> Sephardim recite barich shemey when the sefer Torah is still in the Aron and the Torah is opened.<ref>Rav Mordechai Eliyahu (Maamar Mordechai 2:13)</ref>
	#The minhag is to kiss the Sefer Torah when it is carried out of the Aron ~~but one~~ shouldn't touch the Siddur to the Sefer Torah and kiss that since it is appears as though you're using the Siddur as an extension of your hand in a disrespectful way.<ref>Rav Chaim Kanievsky (quoted by Ohel Yakov Kavod Ukedushat Sefarim p. 1)</ref>		#The minhag is to kiss the Sefer Torah when it is carried out of the Aron.<ref>Rama O.C. 149:1</ref> One shouldn't touch the Siddur to the Sefer Torah and kiss that since it is appears as though you're using the Siddur as an extension of your hand in a disrespectful way.<ref>Rav Chaim Kanievsky (quoted by Ohel Yakov Kavod Ukedushat Sefarim p. 1)</ref> Some say that it is better to just extend one's hand towards the sefer torah and then kiss one's hand.<ref>Rav Eliyahu Henkin (Gevurat Eliyahu YD 141:1) writes that it is better to point with one's hand towards the Torah and then kiss one's hand for two reasons. 1) One can't honestly say he loves the Torah like he loves one of his close loved ones who he would kiss. 2) Kissing the Torah dirties the Torah with one's saliva. He adds that for health reasons it isn't hygienic to kiss the Sefer Torah. </ref>
	#If the Sefer Torah taken out of the Aron is not in the right place, it should be rolled to the right place. One should not return it to the Aron and take out the Torah which is rolled to the right place.<ref>Igrot Moshe OC 2:37 writes that if they took out the wrong Sefer Torah, there is a dispute between earlier poskim whether or not it's considered disrespectful to return it back to the Aron, as people may think that it's invalid. The Gemara (Yoma 70a) says that it's forbidden to use two Sifrei Torah for one aliyah since people will think that the first one is invalid. However, this concern doesn't exist when switching Sifrei Torah between aliyot. Based on this, one can argue that if they haven't yet started reading the Torah, that's the equivalent of being between aliyot, and there's no concern of appearing invalid if they switch it for the other Sefer Torah. On the other hand, since they didn't read from this Sefer Torah at all, it might give off the impression that it's invalid. Rav Moshe concludes that one who follows either opinion has what to rely upon. However, if the congregation doesn't mind, then they should roll it as opposed to returning it. Rav Ovadia Yosef in Yabia Omer OC 8:15:4 and Halacha Brurah 144:5 agree.</ref> Some poskim hold that it's better to return the Sefer Torah to the Aron and take out the one which is already rolled to the right spot.<ref>Mayim Chayim Mashash 2:19 notes that although this issue is a debate amongst the poskim, it's nonetheless better to return the Sefer Torah, since rolling it in public isn't respectful to the congregation's time (tircha d'tzibura), and beyond this, people will engage in idle and frivolous chatter while waiting. </ref>		#If the Sefer Torah taken out of the Aron is not in the right place, it should be rolled to the right place. One should not return it to the Aron and take out the Torah which is rolled to the right place.<ref>Igrot Moshe OC 2:37 writes that if they took out the wrong Sefer Torah, there is a dispute between earlier poskim whether or not it's considered disrespectful to return it back to the Aron, as people may think that it's invalid. The Gemara (Yoma 70a) says that it's forbidden to use two Sifrei Torah for one aliyah since people will think that the first one is invalid. However, this concern doesn't exist when switching Sifrei Torah between aliyot. Based on this, one can argue that if they haven't yet started reading the Torah, that's the equivalent of being between aliyot, and there's no concern of appearing invalid if they switch it for the other Sefer Torah. On the other hand, since they didn't read from this Sefer Torah at all, it might give off the impression that it's invalid. Rav Moshe concludes that one who follows either opinion has what to rely upon. However, if the congregation doesn't mind, then they should roll it as opposed to returning it. Rav Ovadia Yosef in Yabia Omer OC 8:15:4 and Halacha Brurah 144:5 agree.</ref> Some poskim hold that it's better to return the Sefer Torah to the Aron and take out the one which is already rolled to the right spot.<ref>Mayim Chayim Mashash 2:19 notes that although this issue is a debate amongst the poskim, it's nonetheless better to return the Sefer Torah, since rolling it in public isn't respectful to the congregation's time (tircha d'tzibura), and beyond this, people will engage in idle and frivolous chatter while waiting. </ref>
	# Some observe a very old minhag not to take out a Sefer Torah twice in one shul for two different minyanim.<ref>Mishpatei Shmuel 3 writes that once the shul already davened and read from the Torah, another minyan of people shouldn't daven in the same shul with the same Torah, because it might look like they're invalidating the Torah and the first reading didn't count. Alternatively, it isn't respectful to have a second minyan in one shul when they should have joined with the first one. Knesset Hagedola (Hagahot Hatur 144:3) cites this.</ref>		# Some observe a very old minhag not to take out a Sefer Torah twice in one shul for two different minyanim.<ref>Mishpatei Shmuel 3 writes that once the shul already davened and read from the Torah, another minyan of people shouldn't daven in the same shul with the same Torah, because it might look like they're invalidating the Torah and the first reading didn't count. Alternatively, it isn't respectful to have a second minyan in one shul when they should have joined with the first one. Knesset Hagedola (Hagahot Hatur 144:3) cites this.</ref>

Bchernigoff: grammar

2024-08-19T01:18:59Z

grammar

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Bchernigoff: /* Touching the Klaf of a Sefer Torah */

2024-08-18T23:26:08Z

Touching the Klaf of a Sefer Torah

Bchernigoff: /* Who Should do Gelilah */

2024-08-18T22:13:50Z

Who Should do Gelilah

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Bchernigoff: Edited grammar

2024-08-18T14:13:21Z

Edited grammar

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YitzchakSultan1: /* Hotza'ah (Removing the Sefer Torah) */

2023-10-03T19:12:39Z

Hotza'ah (Removing the Sefer Torah)

← Older revision		Revision as of 19:12, 3 October 2023
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	===Hotza'ah (Removing the Sefer Torah)===		===Hotza'ah (Removing the Sefer Torah)===
	# The minhag is to recite Barich Shemey while removing the Sefer Torah from the Aron.<Ref>Mishna Brurah 134:13</ref> Some say it before the Torah is taken out,<ref>[https://halachablog.com/2016/11/10/the-prayer-of-brich-shmei-%D7%91%D7%A8%D7%99%D7%9A-%D7%A9%D7%9E%D7%99%D7%94/ Halachablog] quoting the minhag of Sephardim and the Munkatcher Rebbe</ref> some say it only after the Torah is taken out.<ref>[https://halachablog.com/2016/11/10/the-prayer-of-brich-shmei-%D7%91%D7%A8%D7%99%D7%9A-%D7%A9%D7%9E%D7%99%D7%94/ Halachablog] quoting Igrot Moshe 4:70 and Rav Chaim Kanievsky, [https://www.yutorah.org/lectures/lecture.cfm/726345/rabbi-hershel-schachter/lesser-known-laws-of-torah-reading/ Rav Hershel Schachter]</ref>		# The minhag is to recite Barich Shemey while removing the Sefer Torah from the Aron.<Ref>Mishna Brurah 134:13</ref> Some say it before the Torah is taken out,<ref>[https://halachablog.com/2016/11/10/the-prayer-of-brich-shmei-%D7%91%D7%A8%D7%99%D7%9A-%D7%A9%D7%9E%D7%99%D7%94/ Halachablog] quoting the minhag of Sephardim and the Munkatcher Rebbe</ref> some say it only after the Torah is taken out.<ref>[https://halachablog.com/2016/11/10/the-prayer-of-brich-shmei-%D7%91%D7%A8%D7%99%D7%9A-%D7%A9%D7%9E%D7%99%D7%94/ Halachablog] quoting Igrot Moshe 4:70 and Rav Chaim Kanievsky, [https://www.yutorah.org/lectures/lecture.cfm/726345/rabbi-hershel-schachter/lesser-known-laws-of-torah-reading/ Rav Hershel Schachter]</ref> Sephardim recite barich shemey when the sefer Torah is still in the aron and the Torah is opened.<ref>Rav Mordechai Eliyahu (Maamar Mordechai 2:13)</ref>
	#The minhag is to kiss the Sefer Torah when it is carried out of the aron but one shouldn't touch the Siddur to the Sefer Torah and kiss that since it is appears as though you're using the Siddur as an extension of your hand in a disrespectful way.<ref>Rav Chaim Kanievsky (quoted by Ohel Yakov Kavod Ukedushat Sefarim p. 1)</ref>		#The minhag is to kiss the Sefer Torah when it is carried out of the aron but one shouldn't touch the Siddur to the Sefer Torah and kiss that since it is appears as though you're using the Siddur as an extension of your hand in a disrespectful way.<ref>Rav Chaim Kanievsky (quoted by Ohel Yakov Kavod Ukedushat Sefarim p. 1)</ref>
	#If the wrong sefer torah was taken out of the Aron and it needs to be rolled, it should be rolled and not returned to the Aron. congregation accidentally took.<ref>Igrot Moshe OC 2:37 writes that if they took out the wrong sefer torah it is a dispute between earlier poskim whether it is considered a disrespect to the first sefer torah and a concern that people will think it is invalid. The Gemara Yoma 70a says that it is forbidden to use two sifrei torah for one aliyah since people will think that the first one is invalid. However, that concern doesn't exist when switching sifrei torah between aliyot. Potentially before they started to read altogether that's like between aliyot and there's no concern of it appearing invalid. On the other hand, since they didn't read from that sefer altogether it appears to be invalid. Rav Moshe concludes that one who follows either option has what to rely upon. Yet if the congregation doesn't mind they should roll it as opposed to returning it. Rav Ovadia Yosef in Yabia Omer OC 8:15:4 and Halacha Brurah 144:5 agree.</ref> Some poskim hold that it is better to return the sefer torah and take the one which is already rolled to the right spot.<ref>Mayim Chayim Mashash 2:19 writes that although it is a machloket haposkim if it is better to return the sefer torah or to roll it in public since rolling it in public isn't respectful to the congregation's time and also will lead people to speak frivolously.</ref>		#If the wrong sefer torah was taken out of the Aron and it needs to be rolled, it should be rolled and not returned to the Aron. congregation accidentally took.<ref>Igrot Moshe OC 2:37 writes that if they took out the wrong sefer torah it is a dispute between earlier poskim whether it is considered a disrespect to the first sefer torah and a concern that people will think it is invalid. The Gemara Yoma 70a says that it is forbidden to use two sifrei torah for one aliyah since people will think that the first one is invalid. However, that concern doesn't exist when switching sifrei torah between aliyot. Potentially before they started to read altogether that's like between aliyot and there's no concern of it appearing invalid. On the other hand, since they didn't read from that sefer altogether it appears to be invalid. Rav Moshe concludes that one who follows either option has what to rely upon. Yet if the congregation doesn't mind they should roll it as opposed to returning it. Rav Ovadia Yosef in Yabia Omer OC 8:15:4 and Halacha Brurah 144:5 agree.</ref> Some poskim hold that it is better to return the sefer torah and take the one which is already rolled to the right spot.<ref>Mayim Chayim Mashash 2:19 writes that although it is a machloket haposkim if it is better to return the sefer torah or to roll it in public since rolling it in public isn't respectful to the congregation's time and also will lead people to speak frivolously.</ref>

← Older revision		Revision as of 23:26, 18 August 2024
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	# A father and son, as well as two brothers, should not receive an aliyah one after another because of Ayin Hara.<ref>Shulchan Aruch OC 141:6 based on Kolbo</ref>		# A father and son, as well as two brothers, should not receive an aliyah one after another because of Ayin Hara.<ref>Shulchan Aruch OC 141:6 based on Kolbo</ref>
	# Some say that the same is true of a grandfather and grandson. However, in a case of need, it is permitted.<ref>Mishna Brurah 141:19</ref>		# Some say that the same is true of a grandfather and grandson. However, in a case of need, it is permitted.<ref>Mishna Brurah 141:19</ref>
	# It is permitted for a father and son to receive two consecutive aliyot in two ~~sifrei torah~~, such as Chatan Torah and Chatan ~~Beresheet~~.<ref>Mishna Brurah 141:20 writes that it is permitted to give a father and son two aliyot back to back in two sifrei torah ~~with the maftir in another sefer torah~~. Dirshu on Mishna Brurah 141:19 ~~citing~~ numerous poskim who are lenient in the case of Chatan Torah and Chatan ~~Beresheet~~.</ref>		# It is permitted for a father and son to receive two consecutive aliyot in two Sifrei Torah, such as Chatan Torah and Chatan Bereshit.<ref>Mishna Brurah 141:20 writes that it is permitted to give a father and son two aliyot back to back in two sifrei torah, such as when Maftir is from a second Sefer Torah. Dirshu on Mishna Brurah 141:19 cites numerous poskim who are lenient in the case of Chatan Torah and Chatan Bereshit. </ref>
	# If the minhag is not ~~to call~~ up ~~the person~~ by name ~~it isn't any~~ ayin hara.<ref>Rama 141:6, Mishna Brurah 141:21</ref>		# If the congregation's minhag is that the person who receives the aliyah is not called up by name, then a father and son, or two brothers, can be called up for consecutive aliyot, as there is no ayin hara.<ref>Rama 141:6, Mishna Brurah 141:21</ref>
	#Ideally a father and son or two brothers shouldn't ~~take~~ hagbah and gelilah together ~~but after the fact~~ if they were already called up it is permitted. If the minhag ~~isn't to call up the one~~ who ~~did~~ hagbah or gelilah by name ~~and not to do~~ a mi shaberech ~~for them by name~~ it is permitted ~~even initially~~.<ref>https://www.yeshiva.org.il/ask/113897</ref>		#Ideally, a father and son as well as two brothers shouldn't receive hagbah and gelilah together. However, if they were already called up, then it is permitted. If the congregation's minhag is that those who perform hagbah and gelilah are not called up by name, nor is a mi shaberech recited using their names, then it is permitted for a father and son, and two brothers, to do hagbah and gelilah.<ref>https://www.yeshiva.org.il/ask/113897</ref>

	==Hosafot (Additional Aliyot)==		==Hosafot (Additional Aliyot)==
	#The custom among Sefaradim is to add many aliyot on Shabbat and Holidays, ~~however~~ Ashkenazim only add aliyot on [[Simchat Torah]].<ref> Shulchan Arukh Orach Chayim 282:1,2</ref>		#The custom among Sefaradim is to add many aliyot on Shabbat and Holidays. However, Ashkenazim only add aliyot on [[Simchat Torah]].<ref> Shulchan Arukh Orach Chayim 282:1,2</ref>
	#Some have the minhag not to add any aliyot when there’s a double parsha.<ref>Nefesh Harav p. 139 cites Rav Moshe Solovietchik that one shouldn't add any hosafot when there's a double parsha to avoid the dispute of how they should be added.</ref>		#Some have the minhag not to add any aliyot when there’s a double parsha.<ref>Nefesh Harav p. 139 cites Rav Moshe Solovietchik that one shouldn't add any hosafot when there's a double parsha to avoid the dispute of how they should be added.</ref>
	#On Mondays and Thursdays there are no additional aliyot.<ref> Shulchan Arukh Orach Chayim 135:1</ref> However if there are two grooms or two fathers who will be performing a [[brit milah]] the custom among Ashkinazim is to add a fourth aliya.<ref> Rama Orach Chayim 135:1</ref>		#On Mondays and Thursdays there are no additional aliyot.<ref> Shulchan Arukh Orach Chayim 135:1. Taz 135:1 cites the Gemara which explains that since people need to get to work, it's inappropriate to add aliyot and delay them. </ref> However if there are two grooms or two fathers who will be performing a [[brit milah]], the custom among Ashkinazim is to add a fourth aliya.<ref> Rama Orach Chayim 135:1</ref>

	===Repeating Aliyot===		===Repeating Aliyot===
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	===Brachot===		===Brachot===

	#Before ~~getting~~ an aliya a person should recite the bracha of אשר בחר בנו מכל העמים ונתן לנו את תורתו ברוך אתה ה' נותן התורה.<ref>Shulchan Aruch OC 139:8</ref>		#Before receiving an aliya, a person should recite the bracha of אשר בחר בנו מכל העמים ונתן לנו את תורתו ברוך אתה ה' נותן התורה.<ref>Shulchan Aruch OC 139:8</ref>
	#After getting an aliya a person should recite the bracha אשר נתן לנו תורת אמת וחיי העולם נטע בתוכינו ברוך אתה ה' נותן התורה.<ref>Shulchan Aruch OC 139:10. Ramban Niddah 51b s.v. ha explains that even though generally there's no bracha for completing a mitzvah which you have a mitzvah to continue since there's no bracha for a sin but for completing kriyat hatorah which is a takana of the rabbis there is a bracha after completing the mitzvah.</ref>		#After getting an aliya a person should recite the bracha אשר נתן לנו תורת אמת וחיי העולם נטע בתוכינו ברוך אתה ה' נותן התורה.<ref>Shulchan Aruch OC 139:10. Ramban Niddah 51b s.v. ha explains that even though generally there's no bracha for completing a mitzvah which you have a mitzvah to continue since there's no bracha for a sin but for completing kriyat hatorah which is a takana of the rabbis there is a bracha after completing the mitzvah.</ref>
	#A person should make sure to recite the brachot aloud so that at least ten people can hear them and answer amen.<ref>Shulchan Aruch O.C. 139:6 writes that the brachot need to be aloud and if they aren't some say that they need to be repeated. Biur Halacha s.v. vehabrachot concludes that although it is reasonable that they need to be heard by ten people so that it is considered a bracha in a congregation, after the fact even if ten people didn't hear the bracha they don't need to be repeated.</ref>		#A person should make sure to recite the brachot aloud so that at least ten people can hear them and answer amen.<ref>Shulchan Aruch O.C. 139:6 writes that the brachot need to be aloud and if they aren't some say that they need to be repeated. Biur Halacha s.v. vehabrachot concludes that although it is reasonable that they need to be heard by ten people so that it is considered a bracha in a congregation, after the fact even if ten people didn't hear the bracha they don't need to be repeated.</ref>