Kriyat HaTorah: Difference between revisions
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#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 to stand will lead to a lack of Emunah 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 Aseret Dibrot are more significant than other pesukim 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 pesukim differently (i.e. by stopping after each dibur as if there is a sof passuk) is an indication that we are attempting to reenact Ma'amad 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-reexperience Matan Torah. See, however, R’ Elyashiv (in his shiurim on Berachot 12a), who writes the Rambam is truly correct that one should not stand.<br> | #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 to stand will lead to a lack of Emunah 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 Aseret Dibrot are more significant than other pesukim 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 pesukim differently (i.e. by stopping after each dibur as if there is a sof passuk) is an indication that we are attempting to reenact Ma'amad 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-reexperience Matan Torah. See, however, R’ Elyashiv (in his shiurim on Berachot 12a), who writes the Rambam is truly correct that one should not stand.<br> | ||
See [https://www.yutorah.org/lectures/lecture.cfm/741705/rabbi-aryeh-lebowitz/ten-minute-halacha-standing-for-the-reading-of-aseres-hadibros/ Ten Minute Halacha: Standing for the reading of aseres hadibros] by Rabbi Aryeh Lebowitz for more background</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, [https://jewishlink.news/features/18941-standing-for-the-aseret-hadibrot-not-at-a-sephardic-kehilla Rabbi Chaim Jachter ]. 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 and 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 teshuva of the [[Rambam]].<br> | See [https://www.yutorah.org/lectures/lecture.cfm/741705/rabbi-aryeh-lebowitz/ten-minute-halacha-standing-for-the-reading-of-aseres-hadibros/ Ten Minute Halacha: Standing for the reading of aseres hadibros] by Rabbi Aryeh Lebowitz for more background</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, [https://jewishlink.news/features/18941-standing-for-the-aseret-hadibrot-not-at-a-sephardic-kehilla Rabbi Chaim Jachter ]. 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 and 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 teshuva of the [[Rambam]].<br> | ||
On the other hand, Rabbi Shalom Messas (Shemesh U'magen 1:57) defends the practice to stand even for Sepharadim. [http://www.moroccanhalacha.com/standing-for-the-ten-commandments/ Rabbi Mordechai Lebhar ]writes that this is the prevalent custom for Moroccans</ref>Others recommend giving the aliya to the rabbi so that everyone will stand anyway.<ref>Ish Matzliach 5: page 200 </ref> | On the other hand, the Moroccan custom is to stand.<ref>Rabbi Shalom Messas (Shemesh U'magen 1:57) defends the practice to stand even for Sepharadim. [http://www.moroccanhalacha.com/standing-for-the-ten-commandments/ Rabbi Mordechai Lebhar ]writes that this is the prevalent custom for Moroccans. (Magen Avot, Orach Chaim 1:5)</ref> Others recommend giving the aliya to the rabbi so that everyone will stand anyway.<ref>Ish Matzliach 5: page 200 </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>Rav Elyashiv (in his shiurim on Berachot 12a) writes the Rambam is truly correct that one should not stand, and, therefore, even if everyone is standing, one should remain sitting because everyone else is acting incorrectly.</ref> Nonetheless, others argue that one should join the practice of others around him and stand even if it is typically his custom to sit.<ref>Chacham Ovadia Yosef (Chazon Ovadia Yom Tov pg. 314). Dirshu Mishna Brura 494:3 quotes Sh"t Dvar Shmuel and Avuhav 276 that in a place where everyone stands you should not stop this practice, because the intent is clear that people are trying to beautify their mitzvah performance as if they are going to greet the Shechina. Similarly, Rav Shlomo Zalman Auerbach writes that since everyone knows that we are standing as a zecher le’ma'amad har sinai we should not stop people who stand. Since we also stand for other portions of the Torah such as Shirat Ha’yam we therefore need not be concerned. <br /> | # Some hold that in a shul where many are standing one should nonetheless remain seated so as to teach others the proper practice.<ref>Rav Elyashiv (in his shiurim on Berachot 12a) writes the Rambam is truly correct that one should not stand, and, therefore, even if everyone is standing, one should remain sitting because everyone else is acting incorrectly.</ref> Nonetheless, others argue that one should join the practice of others around him and stand even if it is typically his custom to sit.<ref>Chacham Ovadia Yosef (Chazon Ovadia Yom Tov pg. 314). Dirshu Mishna Brura 494:3 quotes Sh"t Dvar Shmuel and Avuhav 276 that in a place where everyone stands you should not stop this practice, because the intent is clear that people are trying to beautify their mitzvah performance as if they are going to greet the Shechina. Similarly, Rav Shlomo Zalman Auerbach writes that since everyone knows that we are standing as a zecher le’ma'amad har sinai we should not stop people who stand. Since we also stand for other portions of the Torah such as Shirat Ha’yam we therefore need not be concerned. <br /> | ||
Rabbi Moshe Feinstein writes (O.C 4:22) that although logically it would seem to make sense to forbid people to stand, since on a practical level it has never happened that heretics have convinced Jews who are not knowledgeable that some pesukim in the Torah are more important than others, we are therefore permitted to stand. Thus, if you are coming from a place where they never stood and you arrive at a place where everyone is standing you should join them.</ref> Some suggest that, in this scenario, he should stand from the beginning of the parsha or at least from the beginning of the aliya so as not to give off the impression that the psukim of the Aseret Hadibrot are more important than the rest of the Torah.<ref>Yalkut Yosef (145:14) writes that an individual who is in a shul in which they stand and he does not have the ability to change the practice of the shul should ensure to stand from the beginning of the Torah reading or at the very least from the moment the person called up for the aliya of the Aseret Hadibrot lest he end up sitting amongst everyone else who is standing which will be perceived as a disgrace to the Kedusha of the Aseret Hadibrot. | Rabbi Moshe Feinstein writes (O.C 4:22) that although logically it would seem to make sense to forbid people to stand, since on a practical level it has never happened that heretics have convinced Jews who are not knowledgeable that some pesukim in the Torah are more important than others, we are therefore permitted to stand. Thus, if you are coming from a place where they never stood and you arrive at a place where everyone is standing you should join them.</ref> Some suggest that, in this scenario, he should stand from the beginning of the parsha or at least from the beginning of the aliya so as not to give off the impression that the psukim of the Aseret Hadibrot are more important than the rest of the Torah.<ref>Yalkut Yosef (145:14) writes that an individual who is in a shul in which they stand and he does not have the ability to change the practice of the shul should ensure to stand from the beginning of the Torah reading or at the very least from the moment the person called up for the aliya of the Aseret Hadibrot lest he end up sitting amongst everyone else who is standing which will be perceived as a disgrace to the Kedusha of the Aseret Hadibrot.</ref> | ||
==Procedure When Going up to the Torah== | ==Procedure When Going up to the Torah== | ||
