16,374
edits
Kriyat HaTorah: Difference between revisions
From Halachipedia
→Haftorah
| Line 161: | Line 161: | ||
#One does not answer [[amen]] after the words Neemarim BeEmet but only after VeTzedek.<ref>Kitzur Shulchan Aruch 79:3</ref> | #One does not answer [[amen]] after the words Neemarim BeEmet but only after VeTzedek.<ref>Kitzur Shulchan Aruch 79:3</ref> | ||
#The best thing to use for Haftorah is a handwritten complete sefer of Navi.<ref>Gemara Gittin 60b, Magen Avraham 284:1. See however, Yachava Daat 5:26 who questions whether it is really better since once it was permitted once in history because it was impossible otherwise perhaps that halachic leniency is canonized. In fact, [http://www.hebrewbooks.org/pdfpager.aspx?req=1725&st=&pgnum=207 Chikrei Lev 1:57] holds that once it was permitted to write an incomplete sefer the leniency continues and that's why the minhag is not to use a complete sefer. </ref> | #The best thing to use for Haftorah is a handwritten complete sefer of Navi.<ref>Gemara Gittin 60b, Magen Avraham 284:1. See however, Yachava Daat 5:26 who questions whether it is really better since once it was permitted once in history because it was impossible otherwise perhaps that halachic leniency is canonized. In fact, [http://www.hebrewbooks.org/pdfpager.aspx?req=1725&st=&pgnum=207 Chikrei Lev 1:57] holds that once it was permitted to write an incomplete sefer the leniency continues and that's why the minhag is not to use a complete sefer. </ref> | ||
#Some poskim hold that it is better to use a handwritten Haftorah sefer instead of a printed complete Tanach.<ref>Rav Ovadia in Yachava Daat 5:26 holds that it is better to use a handwritten haftorah sefer instead of a printed Tanach since it has more kedusha as many poskim hold printing a sefer isn't considered ketiva. 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. Rav Shlomo Zalman Auerbach (Shulchan Shlomo 284:1, cited by Dirshu) holds that it is better to use a sefer haftorah than a printed Chumash. </ref> Some hold it is better to use a printed Tanach than a handwritten Haftorah sefer.<ref>Magen Avraham 284:1 writes that it is better to use a printed Tanach or complete sefer of Navi rather than a chumash with printed haftorah. He explains that it is better since a printed sefer is considered a properly written sefer and therefore if it is complete it is warranted by chazal. Taz 284:2 also agrees that printing is like ketiva.</ref> | #Some poskim hold that it is better to use a handwritten Haftorah sefer instead of a printed complete Tanach.<ref>Rav Ovadia in Yachava Daat 5:26 holds that it is better to use a handwritten haftorah sefer instead of a printed Tanach since it has more kedusha as many poskim hold printing a sefer isn't considered ketiva. 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. Rav Shlomo Zalman Auerbach (Shulchan Shlomo 284:1, cited by Dirshu) holds that it is better to use a sefer haftorah than a printed Chumash. See Rav Poalim 4:33 who writes that a sefer haftorot is an invalid sefer and once it is invalid it doesn't matter if it is invalid in one way or multiple ways. See also [http://www.hebrewbooks.org/pdfpager.aspx?req=1725&st=&pgnum=208 Chikrei Lev 1:57]. </ref> Some hold it is better to use a printed Tanach than a handwritten Haftorah sefer.<ref>Magen Avraham 284:1 writes that it is better to use a printed Tanach or complete sefer of Navi rather than a chumash with printed haftorah. He explains that it is better since a printed sefer is considered a properly written sefer and therefore if it is complete it is warranted by chazal. Taz 284:2 also agrees that printing is like ketiva.</ref> | ||
#If the haftorah is being read from a complete handwritten sefer only the maftir should read it and everyone should listen. However, if they are using a printed sefer or a handwritten incomplete sefer such as a Haftorah sefer, the maftir should read the Haftorah aloud and the rest of the congregation should read along quietly. 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. | #If the haftorah is being read from a complete handwritten sefer only the maftir should read it and everyone should listen. However, if they are using a printed sefer or a handwritten incomplete sefer such as a Haftorah sefer, the maftir should read the Haftorah aloud and the rest of the congregation should read along quietly. 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. | ||
<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. | <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. | ||
