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Kriyat HaTorah: Difference between revisions
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===Standing for Aseret Hadibrot=== | ===Standing for Aseret Hadibrot=== | ||
#Some have the custom to stand for the Aseret Hadibrot.<ref>The Rambam (Sh"t Harambam Siman 46) writes that we should prevent others from following the custom to stand because there is a concern that allowing people stand will lead to a lack of emuna in the sense that people might come to believe that the aseret hadibrot are more significant than the other psukim in the Torah.. The Chida writes that since we read the Torah every Shabbat we demonstrate that the entire Torah is true and we thus need not fear that people might begin to think that the 10 Dibrot are more significant than other psukim in the Torah. Additionally, Rav Hershel Schachter ([http://www.torahweb.org/torah/2010/parsha/rsch_vaeschanan.html The Aseres Hadibros]) writes that the fact that we read the psukim differently (i.e. by stopping after each dibur as if there is a sof passuk) is an indication that we are attempting to reenact maamaad har sinai, thus perhaps also for this reason it would be permitted to stand.</ref>This is the prevalent Ashkenazic custom<ref>Sh"t Igrot Moshe OC 4:22. Siddur Beit Yaakov, Shaarei Ephraiim, and the Chida (all quoted in Dirshu M.B 494:3) had this custom. This custom is based on the idea that we strive to remember and even emulate the manner in which the aseret hadibrot were given at Har Sinai. Just as at Har Sinai the entire Jewish nation stood in awe and even trembled, so too, when we read the aseret hadibrot in shul many stand in an effort to re-experience Matan Torah. see however R’ Elyashiv (in his shiurim on Berachot 12a) writes the Rambam is truly correct that one should not stand. </ref> However, the Sephardic minhag is not to stand for Aseret HaDibdrot. <ref>Yalkut Yosef 145-6:12 and 14, Shu"t Yechave Daat 1:29, Rav Chaim David Halevi in Shu"t Aseh Lecha Rav 6:21. | #Some have the custom to stand for the Aseret Hadibrot.<ref>The Rambam (Sh"t Harambam Siman 46) writes that we should prevent others from following the custom to stand because there is a concern that allowing people stand will lead to a lack of emuna in the sense that people might come to believe that the aseret hadibrot are more significant than the other psukim in the Torah.. The Chida writes that since we read the Torah every Shabbat we demonstrate that the entire Torah is true and we thus need not fear that people might begin to think that the 10 Dibrot are more significant than other psukim in the Torah. Additionally, Rav Hershel Schachter ([http://www.torahweb.org/torah/2010/parsha/rsch_vaeschanan.html The Aseres Hadibros]) writes that the fact that we read the psukim differently (i.e. by stopping after each dibur as if there is a sof passuk) is an indication that we are attempting to reenact maamaad har sinai, thus perhaps also for this reason it would be permitted to stand.</ref> This is the prevalent Ashkenazic custom.<ref>Sh"t Igrot Moshe OC 4:22. Siddur Beit Yaakov, Shaarei Ephraiim, and the Chida (all quoted in Dirshu M.B 494:3) had this custom. This custom is based on the idea that we strive to remember and even emulate the manner in which the aseret hadibrot were given at Har Sinai. Just as at Har Sinai the entire Jewish nation stood in awe and even trembled, so too, when we read the aseret hadibrot in shul many stand in an effort to re-experience Matan Torah. see however R’ Elyashiv (in his shiurim on Berachot 12a) writes the Rambam is truly correct that one should not stand. </ref> However, the Sephardic minhag is not to stand for Aseret HaDibdrot.<ref>Yalkut Yosef 145-6:12 and 14, Shu"t Yechave Daat 1:29, Rav Chaim David Halevi in Shu"t Aseh Lecha Rav 6:21. Chacham Ovadia Yosef (Yechave Daat 1:29 and Yalkut Yosef 145:12 writes that one should stop others from standing specifically for the aseret hadibrot. All the more so, if someone decides to stand in a place where there are many talmidei chachamim who know the halacha who are sitting, one should stop him, as the person standing will otherwise be perceived as haughty. Chacham Ovadia concludes that many poskim who permit standing simply lost the tshuva of the Rambam.</ref> | ||
#If one typically stands for the reading of the Torah throughout the rest of the year, there is certainly no issue standing during the reading of the aseret hadibrot.<ref>The issue the Rambam posed is simply not relevant if one is standing during the leining all year as no one will come to think that certain psukim are more important than others. Also, see Rav Hershel Schachter ([http://www.torahweb.org/torah/2010/parsha/rsch_vaeschanan.html The Aseres Hadibros]) </ref> | #If one typically stands for the reading of the Torah throughout the rest of the year, there is certainly no issue standing during the reading of the aseret hadibrot.<ref>The issue the Rambam posed is simply not relevant if one is standing during the leining all year as no one will come to think that certain psukim are more important than others. Also, see Rav Hershel Schachter ([http://www.torahweb.org/torah/2010/parsha/rsch_vaeschanan.html The Aseres Hadibros]) </ref> | ||
#Some hold that in a shul where many are standing one should nonetheless remain seated so as to teach others the proper practice.<ref>R’ Elyashiv (in his shiurim on Berachot 12a) writes the Rambam is truly correct that one should not stand. Therefore even if everyone is standing, you should remain sitting because everyone else is acting incorrectly. | #Some hold that in a shul where many are standing one should nonetheless remain seated so as to teach others the proper practice.<ref>R’ Elyashiv (in his shiurim on Berachot 12a) writes the Rambam is truly correct that one should not stand. Therefore even if everyone is standing, you should remain sitting because everyone else is acting incorrectly. | ||
