Kriyat HaTorah: Difference between revisions
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#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> | ||
#One should be careful to not touch the parchment of the Sefer Torah. <ref>Kitzur Shulchan Aruch 23:4 </ref> However, some say that one only needs to be careful to not touch the parchment of a Sefer Torah while it is being read from or between readings. <ref>Ben Ish Chai S"S Toledot 18 </ref> | #One should be careful to not touch the parchment of the Sefer Torah.<ref>Kitzur Shulchan Aruch 23:4 </ref> However, some say that one only needs to be careful to not touch the parchment of a Sefer Torah while it is being read from or between readings.<ref>Ben Ish Chai S"S Toledot 18 </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 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 friveously.</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 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 friveously.</ref> | ||
==Talking during Kriyat HaTorah== | ==Talking during Kriyat HaTorah== | ||
#From the time the Sefer Torah is opened to make the [[Brachot HaTorah]] it’s forbidden to speak at all even words of Torah. Giving a halachic ruling is forbidden unless it’s in order to prevent someone from doing a prohibition and it’s impossible to signal to him. <ref>S”A 146:2, Mishna Brurah 146:4,5 </ref> | #From the time the Sefer Torah is opened to make the [[Brachot HaTorah]] it’s forbidden to speak at all even words of Torah. Giving a halachic ruling is forbidden unless it’s in order to prevent someone from doing a prohibition and it’s impossible to signal to him.<ref>S”A 146:2, Mishna Brurah 146:4,5 </ref> | ||
#Someone who speaks during Kriyat HaTorah is culpable for serious transgressions including disgracing Torah by ignoring listening to Torah, making a Chilul Hashem, potentially [[Lashon Hara]], Rechilut or other forbidden speech, speaking mundane words in a shul and the punishments include having one’s [[Tefillah]] discarded and a trangession that’s too great to bear. <ref>Beiur Halacha 146 s.v. VeHaNachon </ref> | #Someone who speaks during Kriyat HaTorah is culpable for serious transgressions including disgracing Torah by ignoring listening to Torah, making a Chilul Hashem, potentially [[Lashon Hara]], Rechilut or other forbidden speech, speaking mundane words in a shul and the punishments include having one’s [[Tefillah]] discarded and a trangession that’s too great to bear.<ref>Beiur Halacha 146 s.v. VeHaNachon </ref> | ||
#Even between Aliya’s it’s forbidden to talk but it’s permissible to learn [[Shenayim Mikra VeEchad Targum]] and some permit learn other things, yet others emphasize not to learn with someone else between Aliya’s because it may continue into Kriyat HaTorah. <ref>Mishna Brurah 146:6, 15 </ref> | #Even between Aliya’s it’s forbidden to talk but it’s permissible to learn [[Shenayim Mikra VeEchad Targum]] and some permit learn other things, yet others emphasize not to learn with someone else between Aliya’s because it may continue into Kriyat HaTorah.<ref>Mishna Brurah 146:6, 15 </ref> | ||
#It is forbidden to talk during the haftara as well. <ref>Kitzur Shulchan Aruch 79:4 </ref> | #It is forbidden to talk during the haftara as well.<ref>Kitzur Shulchan Aruch 79:4 </ref> | ||
==Learning during Kriyat HaTorah== | ==Learning during Kriyat HaTorah== | ||
#It is forbidden to learn during kriyat hatorah. The only permissible way to learn is if one already heard Kriyat HaTorah (or one will hear another [[minyan]]), there are ten others who are listening to Kriyat HaTorah, one is sitting on the side and facing away from the congregation, indicating that he already heard Kriyat HaTorah, one already was learning before the Sefer Torah was open, and one is learning quietly. <ref>Shulchan Aruch 146:2, Aruch Hashulchan 146:5, Piskei Teshuvot 146:4. | #It is forbidden to learn during kriyat hatorah. The only permissible way to learn is if one already heard Kriyat HaTorah (or one will hear another [[minyan]]), there are ten others who are listening to Kriyat HaTorah, one is sitting on the side and facing away from the congregation, indicating that he already heard Kriyat HaTorah, one already was learning before the Sefer Torah was open, and one is learning quietly.<ref>Shulchan Aruch 146:2, Aruch Hashulchan 146:5, Piskei Teshuvot 146:4. | ||
*The Gemara Sotah 39a establishes that it is forbidden to learn in the middle of kriyat hatorah, however, the rishonim try to explain how why Rav Sheshet was allowed to turn his face away and learn during kriyat hatorah as recorded in Brachot 8a. Tosfot (Brachot 8a s.v. Rav Sheshet) says that he learned quietly. The Rif (Megillah 14b) answers that he learned all the time and as such he was exempt from certain mitzvot (torato umanuto). The Rosh Brachot 1:7 cites both opinions. Rabbenu Yonah (Brachot 4a s.v. Rav Sheshet) writes that if he turns away his face before they start kriyat hatorah then he can learn since he is indicating that he isn't involved with kriyat hatorah now (and he going to fulfill that obligation another time). The Bahag (cited by Rif Megillah 14b) holds that in all cases it is only permitted to learn if there are already ten people listening to the kriyat hatorah. The Shulchan Aruch 146:2 cites all four of the above opinions. Mishna Brurah 146:9 cites the Eliya Rabba that today we don't have someone who learns all the time (torato umanuto). The Aruch Hashulchan 146:5 writes that it is only permitted to learn if one already started before they start kriyat hatorah, one turned away one's face, there are ten others who are listening to the kriyat hatorah, and one is learning quietly.</ref> | *The Gemara Sotah 39a establishes that it is forbidden to learn in the middle of kriyat hatorah, however, the rishonim try to explain how why Rav Sheshet was allowed to turn his face away and learn during kriyat hatorah as recorded in Brachot 8a. Tosfot (Brachot 8a s.v. Rav Sheshet) says that he learned quietly. The Rif (Megillah 14b) answers that he learned all the time and as such he was exempt from certain mitzvot (torato umanuto). The Rosh Brachot 1:7 cites both opinions. Rabbenu Yonah (Brachot 4a s.v. Rav Sheshet) writes that if he turns away his face before they start kriyat hatorah then he can learn since he is indicating that he isn't involved with kriyat hatorah now (and he going to fulfill that obligation another time). The Bahag (cited by Rif Megillah 14b) holds that in all cases it is only permitted to learn if there are already ten people listening to the kriyat hatorah. The Shulchan Aruch 146:2 cites all four of the above opinions. Mishna Brurah 146:9 cites the Eliya Rabba that today we don't have someone who learns all the time (torato umanuto). The Aruch Hashulchan 146:5 writes that it is only permitted to learn if one already started before they start kriyat hatorah, one turned away one's face, there are ten others who are listening to the kriyat hatorah, and one is learning quietly.</ref> | ||
#Some say it’s proper to read along with the Baal Koreh word by word in order to listen better and have intent, while others say that one should be quiet and listen intently. <ref>Mishna Brurah 146:15 quoting Magen Avraham says to read along with Baal Koreh, while Kitzur Shulchan Aruch 24:3 and Piskei Teshuvot 146:5 say that it’s better to listen quietly. </ref> | #Some say it’s proper to read along with the Baal Koreh word by word in order to listen better and have intent, while others say that one should be quiet and listen intently.<ref>Mishna Brurah 146:15 quoting Magen Avraham says to read along with Baal Koreh, while Kitzur Shulchan Aruch 24:3 and Piskei Teshuvot 146:5 say that it’s better to listen quietly. </ref> | ||
==Repeating Aliyot== | ==Repeating Aliyot== | ||
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==Listening to the Kriyat HaTorah== | ==Listening to the Kriyat HaTorah== | ||
#Even if the baal koreh pronounces the words in another dialect than one usually uses, such as an Ashekanzi listening to a Sephardi baal koreh, one fulfills one's obligation. The only times for which one should be strict to hear the Kriyat Hatorah from someone who uses the same pronunciation as oneself is Parshat Zachor and Parshat Parah. <ref>Yalkut Yosef 282:15</ref> | #Even if the baal koreh pronounces the words in another dialect than one usually uses, such as an Ashekanzi listening to a Sephardi baal koreh, one fulfills one's obligation. The only times for which one should be strict to hear the Kriyat Hatorah from someone who uses the same pronunciation as oneself is Parshat Zachor and Parshat Parah.<ref>Yalkut Yosef 282:15</ref> | ||
==Peticha== | ==Peticha== | ||
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#It is forbidden to touch the klaf of a Sefer Torah barehanded. Even merely touching it briefly is forbidden.<ref>Gemara Megillah 32a, Tur and Shulchan Aruch O.C. 147:1, Mishna Brurah 147:1</ref> A sofer who needs to touch the klaf in order to fix it may do so.<ref>Mishna Brurah 147:1</ref> | #It is forbidden to touch the klaf of a Sefer Torah barehanded. Even merely touching it briefly is forbidden.<ref>Gemara Megillah 32a, Tur and Shulchan Aruch O.C. 147:1, Mishna Brurah 147:1</ref> A sofer who needs to touch the klaf in order to fix it may do so.<ref>Mishna Brurah 147:1</ref> | ||
#It is forbidden to touch the klaf even after washing one's hands. <ref>The Mordechai cited by Bet Yosef 147:1 permits touching a sefer torah after having washed one's hands. The Rama 147:1 rules that it is forbidden to touch a sefer torah even after washing one's hands. Mishna Brurah 147:4 agrees.</ref> | #It is forbidden to touch the klaf even after washing one's hands.<ref>The Mordechai cited by Bet Yosef 147:1 permits touching a sefer torah after having washed one's hands. The Rama 147:1 rules that it is forbidden to touch a sefer torah even after washing one's hands. Mishna Brurah 147:4 agrees.</ref> | ||
#According to many rishonim it is forbidden to touch the klaf of a book of Navi or Ketuvim that was written with ink on a klaf.<ref>Bet Yosef 147:1 citing the Agudah, Rama 147:1 is strict. However, Birkei Yosef 147:1 citing Shev Yakov 11 is lenient.</ref> However, it is the minhag is to be lenient if one first washed one's hands. For example, for megillat ester, the minhag is to touch the klaf after having washed one's hands.<ref>Rama 147:1 and Mishna Brurah 147:3</ref> | #According to many rishonim it is forbidden to touch the klaf of a book of Navi or Ketuvim that was written with ink on a klaf.<ref>Bet Yosef 147:1 citing the Agudah, Rama 147:1 is strict. However, Birkei Yosef 147:1 citing Shev Yakov 11 is lenient.</ref> However, it is the minhag is to be lenient if one first washed one's hands. For example, for megillat ester, the minhag is to touch the klaf after having washed one's hands.<ref>Rama 147:1 and Mishna Brurah 147:3</ref> | ||
#A person should be very careful while doing Gelilah not to touch the klaf directly. If the klaf needs to be straightened it should be done with the use of a tallit or cloth.<ref>Gemara Megillah 32a states that someone who touches the klaf of a Sefer Torah with their bare hands will be buried bare. The gemara is troubled by that and instead concludes that he will be buried without the mitzvah that he was involved with at that time. Tur and Shulchan Aruch O.C. 147:1 codify this halacha. Mishna Brurah 147:2 gives as an example that if the klaf isn't straight and needs to be fixed it can be done with the use of a tallit or cloth.</ref> | #A person should be very careful while doing Gelilah not to touch the klaf directly. If the klaf needs to be straightened it should be done with the use of a tallit or cloth.<ref>Gemara Megillah 32a states that someone who touches the klaf of a Sefer Torah with their bare hands will be buried bare. The gemara is troubled by that and instead concludes that he will be buried without the mitzvah that he was involved with at that time. Tur and Shulchan Aruch O.C. 147:1 codify this halacha. Mishna Brurah 147:2 gives as an example that if the klaf isn't straight and needs to be fixed it can be done with the use of a tallit or cloth.</ref> | ||
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#There's is a mitzvah to give the Cohen the first Aliyah and the honor of doing [[Zimmun]].<ref>Kitzur Shulchan Aruch 144:8</ref> Similarly, it is forbidden to use a Cohen for a personal task, however, if the Cohen foregoes on his honor, it is permitted.<ref>Kitzur Shulchan Aruch 144:9</ref> | #There's is a mitzvah to give the Cohen the first Aliyah and the honor of doing [[Zimmun]].<ref>Kitzur Shulchan Aruch 144:8</ref> Similarly, it is forbidden to use a Cohen for a personal task, however, if the Cohen foregoes on his honor, it is permitted.<ref>Kitzur Shulchan Aruch 144:9</ref> | ||
#If there's no Levi and there is a Kohen in Shul, the Kohen who got the first Aliyah should also get the second Aliyah. <ref>Shulchan Aruch 135:8</ref> | #If there's no Levi and there is a Kohen in Shul, the Kohen who got the first Aliyah should also get the second Aliyah.<ref>Shulchan Aruch 135:8</ref> | ||
#The following is the order of those who should get an Aliyah: | #The following is the order of those who should get an Aliyah: | ||
##A groom on the day of his wedding, | ##A groom on the day of his wedding, | ||
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#It’s permissible to sit during Kriyat HaTorah<ref>Shulchan Aruch OC 146:4 </ref> and such is the minhag. Some are strict to stand during Kriyat HaTorah (so as to hear it as if one is receiving it from Har Sinai when Bnei Yisrael were standing).<ref>Rama 146:4 cites that this was the practice of the Maharam. M.B 176:19 quotes the Bach who explains that even the Maharam agrees that, strictly speaking, standing is not required.</ref> Nonetheless, one who has difficulty standing and therefore cannot focus on the leining should sit.<ref>M.B 146:19</ref> | #It’s permissible to sit during Kriyat HaTorah<ref>Shulchan Aruch OC 146:4 </ref> and such is the minhag. Some are strict to stand during Kriyat HaTorah (so as to hear it as if one is receiving it from Har Sinai when Bnei Yisrael were standing).<ref>Rama 146:4 cites that this was the practice of the Maharam. M.B 176:19 quotes the Bach who explains that even the Maharam agrees that, strictly speaking, standing is not required.</ref> Nonetheless, one who has difficulty standing and therefore cannot focus on the leining should sit.<ref>M.B 146:19</ref> | ||
#During [[Barchu]] and Baruch HaMiverech LeOlam VeEd one should stand.<ref>M.B 146:18 writes that according to everyone, one must stand at this point because this is a davar she’bekedusha</ref> However, many don’t stand and the minhag has what to rely on. <ref>Mishna Brurah 146:18-20, Piskei Teshuvot 146:6. See Ba'er Heitiv 146:5 who quotes Magen Avraham that one should stand for brachot hatorah and the Shaar HaTziyun 146:20 who disagrees. One would have thought it would be required to stand for the entire Torah reading just as we stand for any davar sh’be’kedusha (i.e. Kaddish, Barechu, and other parts of the service that require a minyan). However, Beit Hillel explain that since the Torah says regarding Kriat Shema “uvi’lechtecha va’derech” (Devarim 6:7), one may recite the Shema in any position (in Berachot 10a). By extension, Rav Soloveitchik thought that the same could be applied to any recital of psukim from the Torah and even during the berachot before the kriat ha’torah that one may listen in any position ([https://www.yutorah.org/sidebar/lecture.cfm/802935/rabbi-hershel-schachter/inyonei-krias-hatorah/ Rav Schachter on yutorah.org “Inyonei Krias Hatorah” min. 56]). This is recorded in Nefesh Harav p. 124. However, see Teshuvot Vehanhagot 1:141 who quotes the Brikser Rav who comes to an opposite conclusion that one must stand. Piskei Tshuvot 146:6 quotes from Rav Chayim Vital who testifies about the Arizal that he would always sit during the leining and the Barechu preceding the leining.</ref> | #During [[Barchu]] and Baruch HaMiverech LeOlam VeEd one should stand.<ref>M.B 146:18 writes that according to everyone, one must stand at this point because this is a davar she’bekedusha</ref> However, many don’t stand and the minhag has what to rely on.<ref>Mishna Brurah 146:18-20, Piskei Teshuvot 146:6. See Ba'er Heitiv 146:5 who quotes Magen Avraham that one should stand for brachot hatorah and the Shaar HaTziyun 146:20 who disagrees. One would have thought it would be required to stand for the entire Torah reading just as we stand for any davar sh’be’kedusha (i.e. Kaddish, Barechu, and other parts of the service that require a minyan). However, Beit Hillel explain that since the Torah says regarding Kriat Shema “uvi’lechtecha va’derech” (Devarim 6:7), one may recite the Shema in any position (in Berachot 10a). By extension, Rav Soloveitchik thought that the same could be applied to any recital of psukim from the Torah and even during the berachot before the kriat ha’torah that one may listen in any position ([https://www.yutorah.org/sidebar/lecture.cfm/802935/rabbi-hershel-schachter/inyonei-krias-hatorah/ Rav Schachter on yutorah.org “Inyonei Krias Hatorah” min. 56]). This is recorded in Nefesh Harav p. 124. However, see Teshuvot Vehanhagot 1:141 who quotes the Brikser Rav who comes to an opposite conclusion that one must stand. Piskei Tshuvot 146:6 quotes from Rav Chayim Vital who testifies about the Arizal that he would always sit during the leining and the Barechu preceding the leining.</ref> | ||
#One may not stand in a shul where the local rabbi sits because of acting arrogantly (Yuhara). <ref>Rabbi Hershel Schachter in a [http://www.yutorah.org/lectures/lecture.cfm/802935/Rabbi_Hershel_Schachter/Inyonei_Krias_Hatorah# shiur on yutorah.org "Inyonei Krias HaTorah"] (min 55) based on Baba Kama 86b where it says that any talmid who observes a midat chasidut which his rebbi doesn’t observe in the presence of his rebbi deserves to be excommunicated. See also Yalkut Yosef 145:12</ref> | #One may not stand in a shul where the local rabbi sits because of acting arrogantly (Yuhara).<ref>Rabbi Hershel Schachter in a [http://www.yutorah.org/lectures/lecture.cfm/802935/Rabbi_Hershel_Schachter/Inyonei_Krias_Hatorah# shiur on yutorah.org "Inyonei Krias HaTorah"] (min 55) based on Baba Kama 86b where it says that any talmid who observes a midat chasidut which his rebbi doesn’t observe in the presence of his rebbi deserves to be excommunicated. See also Yalkut Yosef 145:12</ref> | ||
#One should face the Sefer Torah during kriyat hatorah and not have one's back to the Torah.<ref>Rambam (Talmud Torah 10:10), Shulchan Aruch YD 282:1. [http://www.yutorah.org/lectures/lecture.cfm/726345/rabbi-hershel-schachter/lesser-known-laws-of-torah-reading/ Rav Schachter (Hilchot Kriyat HaTorah II:10)] writes that some hold that if one doesn't face the kriyat hatorah one doesn't fulfill one's obligation.</ref> | #One should face the Sefer Torah during kriyat hatorah and not have one's back to the Torah.<ref>Rambam (Talmud Torah 10:10), Shulchan Aruch YD 282:1. [http://www.yutorah.org/lectures/lecture.cfm/726345/rabbi-hershel-schachter/lesser-known-laws-of-torah-reading/ Rav Schachter (Hilchot Kriyat HaTorah II:10)] writes that some hold that if one doesn't face the kriyat hatorah one doesn't fulfill one's obligation.</ref> | ||
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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 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> | ||
#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> | ||
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===Reading Along with the Baal Koreh=== | ===Reading Along with the Baal Koreh=== | ||
#The one who goes up to the torah should read along with the baal koreh quietly. <ref>Shulchan Aruch Orach Chaim 141:2, Yechave Daat 4:11 based on Rosh Megilla 3:1 and 10</ref> | #The one who goes up to the torah should read along with the baal koreh quietly.<ref>Shulchan Aruch Orach Chaim 141:2, Yechave Daat 4:11 based on Rosh Megilla 3:1 and 10</ref> | ||
# It is permitted for the one getting the aliyah to be the baal koreh himself and you don't have to worry that someone will feel embarrassed that he doesn't know how to lein and he needs the baal koreh since at some points even those who know how to lein will ask the baal koreh to read.<ref>Igrot Moshe OC 4:91:7</ref> | # It is permitted for the one getting the aliyah to be the baal koreh himself and you don't have to worry that someone will feel embarrassed that he doesn't know how to lein and he needs the baal koreh since at some points even those who know how to lein will ask the baal koreh to read.<ref>Igrot Moshe OC 4:91:7</ref> | ||
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===Amen=== | ===Amen=== | ||
#Although usually one may not respond Amen louder than the blessing to which one is responding, the person reading the torah may say Amen in a loud voice. This is acceptable because we want to alert the congregation that the reading is beginning. <ref>Sh"t Rivivot Ephraim 1:106 </ref> | #Although usually one may not respond Amen louder than the blessing to which one is responding, the person reading the torah may say Amen in a loud voice. This is acceptable because we want to alert the congregation that the reading is beginning.<ref>Sh"t Rivivot Ephraim 1:106 </ref> | ||
===Missing=== | ===Missing=== | ||
