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Kriyat HaTorah: Difference between revisions
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#Only the maftir should read the Haftorah aloud and the rest of the congregation should read along quietly. If they read along loudly it could distract other people and also might make them miss listening to the [[Brachot]] of the Haftorah. If one is still in the middle of the Haftorah and the Maftir finished the Haftorah, one should pause and listen to the [[Brachot]].<ref>Kitzur Shulchan Aruch 79:5. | #Only the maftir should read the Haftorah aloud and the rest of the congregation should read along quietly. If they read along loudly it could distract other people and also might make them miss listening to the [[Brachot]] of the Haftorah. If one is still in the middle of the Haftorah and the Maftir finished the Haftorah, one should pause and listen to the [[Brachot]].<ref>Kitzur Shulchan Aruch 79:5. | ||
Rabba and Rav Yosef in Gemara Gittin 60a state that one can't read from a Sefer Haftorot since it isn't supposed to be written since it isn't a complete Sefer of Tanach. However, the Gemara concludes that it is permitted since it is otherwise impossible for every congregation to have a complete set of Navi klafim handwritten. Why shouldn't you read it if it isn't shouldn't be written? The Meiri seems that once the rabbis said it was forbidden to write they also didn't want people to read from it once it was written. However, the Ritva Gittin 60a explains that since the incomplete sefer shouldn't be written reading from it is like reading pesukim by heart, which is forbidden. | <nowiki>*</nowiki> Rabba and Rav Yosef in Gemara Gittin 60a state that one can't read from a Sefer Haftorot since it isn't supposed to be written since it isn't a complete Sefer of Tanach. However, the Gemara concludes that it is permitted since it is otherwise impossible for every congregation to have a complete set of Navi klafim handwritten. Why shouldn't you read it if it isn't shouldn't be written? The Meiri seems that once the rabbis said it was forbidden to write they also didn't want people to read from it once it was written. However, the Ritva Gittin 60a explains that since the incomplete sefer shouldn't be written reading from it is like reading pesukim by heart, which is forbidden. Similarly, the Chatom Sofer O.C. 1:68 explains that reading from an incomplete sefer is forbidden just like reading by heart since both of them are forms of transmitting Torah that could lead to mistakes. According to that approach, assuming like Tosfot Temurah 14b s.v. devarim it is forbidden to read from an incomplete sefer for others. Tosfot Temurah holds that one could read pesukim by heart for oneself but not to exempt others. Gra 49:2 holds that opinion is correct. And Magen Avraham 49:1 is concerned for it. Accordingly, Chatom Sofer concludes that if they are reading the haftorah from an incomplete sefer the congregation should read to themselves. Gra in Maaseh Rav n. 136 and Mishna Brurah 284:11 agree with that logic. | ||
The Ritva and Meiri write that the halacha is that it is permitted to write an incomplete sefer because of Et Laasot LaHashem. Kol Bo siman 20 quotes the Rashba who writes that one can read the haftorah from an incomplete sefer. Bet Yosef 284:1 quotes this. | <nowiki>*</nowiki> The Ritva and Meiri write that the halacha is that it is permitted to write an incomplete sefer because of Et Laasot LaHashem. Kol Bo siman 20 quotes the Rashba who writes that one can read the haftorah from an incomplete sefer. Bet Yosef 284:1 quotes this. | ||
Pri Megadim E"A 284:5 points out that everyone should read along quietly and listen to the congregational reading otherwise if no one listens to the congregational reading and just reads silently it isn't a reading of a tzibur. | <nowiki>*</nowiki> Magen Avraham 284:5 quotes the Arizal who said that a person should read the haftorah to oneself and listen to the brachot. Pri Megadim E"A 284:5 points out that everyone should read along quietly and listen to the congregational reading otherwise if no one listens to the congregational reading and just reads silently it isn't a reading of a tzibur. Maaseh Rav n. 136 also makes it clear that one should read word by word with the Shaliach Tzibur. </ref> | ||
#Some poskim hold that it is better to use a haftorah book instead of a printed complete Tanach.<ref>Rav Shlomo Zalman Auerbach (Shulchan Shlomo 284:1, cited by Dirshu) holds that it is better to use a sefer haftorah than a complete printed tanach. Chazon Ish 60:11 (cited by Dirshu) held that there's no preference for a printed tanach than an incomplete sefer since a printed tanach is made of separate pages and is considered a sefer that chazal wouldn't warrant to write.</ref> | #Some poskim hold that it is better to use a haftorah book instead of a printed complete Tanach.<ref>Rav Shlomo Zalman Auerbach (Shulchan Shlomo 284:1, cited by Dirshu) holds that it is better to use a sefer haftorah than a complete printed tanach. Chazon Ish 60:11 (cited by Dirshu) held that there's no preference for a printed tanach than an incomplete sefer since a printed tanach is made of separate pages and is considered a sefer that chazal wouldn't warrant to write.</ref> | ||
#If it is a double parsha, the Haftorah comes from the second parsha.<ref>Kitzur Shulchan Aruch 79:6</ref> | #If it is a double parsha, the Haftorah comes from the second parsha.<ref>Kitzur Shulchan Aruch 79:6</ref> | ||
