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#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> | ||
==Hagbah== | ==Hagbah (Raising the Torah)== | ||
===When to Do Hagbah=== | |||
#There is a mitzvah when taking out a sefer Torah for kriyat hatorah to open it up and show it to the whole congregation.<ref>Masechet Sofrim 14:14</ref> Ashkenazim do this after kriyat hatorah and Sephardim do it beforehand.<ref>Shulchan Aruch and Rama 134:2</ref> | #There is a mitzvah when taking out a sefer Torah for kriyat hatorah to open it up and show it to the whole congregation.<ref>Masechet Sofrim 14:14</ref> Ashkenazim do this after kriyat hatorah and Sephardim do it beforehand.<ref>Shulchan Aruch and Rama 134:2</ref> | ||
#In some Sephardic communities they carry the sefer Torah from the Aron to the Bimah while it is open so that everyone can see it better. Other Sephardic communities have the minhag of having it closed while it is taken out.<ref>Vayisbor Yosef 5:9 cites the Halachot Ketanot 2:255 and Rav Shmuel Meyuchas (Tefillah 12:5) as saying that minhag Yerushalayim was to carry the sefer torah to the Bimah with it open so that more people could see it. Vayisbor Yosef quotes many sources regarding this minhag and establishes that this was the minhag in Israel and Syria but not in Egypt. Ben Ish Chai (Shana Sheniya, Toldot no. 16) writes that the minhag Baghdad was to carry it open and then do another hagbah when the Sefer Torah got to the Bimah. Yabia Omer OC 7:16 writes that this was the minhag of Yerushalayim.</ref> There is no hagbah on the sefer haftorah and it shouldn't be opened when brought to the bimah.<ref>Yabia Omer OC 7:16 explains that the reason for hagbah so that everyone can see the letters of the sefer torah doesn't apply to the haftorah. However, if there is a community with a minhag to carry out the sefer haftorah open if they won't listen to stop their minhag they can continue.</ref> | #In some Sephardic communities they carry the sefer Torah from the Aron to the Bimah while it is open so that everyone can see it better. Other Sephardic communities have the minhag of having it closed while it is taken out.<ref>Vayisbor Yosef 5:9 cites the Halachot Ketanot 2:255 and Rav Shmuel Meyuchas (Tefillah 12:5) as saying that minhag Yerushalayim was to carry the sefer torah to the Bimah with it open so that more people could see it. Vayisbor Yosef quotes many sources regarding this minhag and establishes that this was the minhag in Israel and Syria but not in Egypt. Ben Ish Chai (Shana Sheniya, Toldot no. 16) writes that the minhag Baghdad was to carry it open and then do another hagbah when the Sefer Torah got to the Bimah. Yabia Omer OC 7:16 writes that this was the minhag of Yerushalayim.</ref> There is no hagbah on the sefer haftorah and it shouldn't be opened when brought to the bimah.<ref>Yabia Omer OC 7:16 explains that the reason for hagbah so that everyone can see the letters of the sefer torah doesn't apply to the haftorah. However, if there is a community with a minhag to carry out the sefer haftorah open if they won't listen to stop their minhag they can continue.</ref> | ||
#During | #Some Sephardim have the minhag to carry the Sefer Torah back to the aron closed<ref>Ben Ish Chai (Shana Sheniya, Toldot no. 16)</ref> and some have the minhag to carry it back open.<ref>Yaskil Avdi 8:24:5:3, Yabia Omer 7 OC 16</ref> | ||
===How to Do Hagbah=== | |||
#During Hagbah, the Sefer Torah should be opened so that three columns are seen. However, it depends on the strength of the one doing Hagbah (Magbiyah); if he's stronger he can open it more than three columns and if he's weaker less than three columns.<ref>The Mishna Brurah 134:8 quotes the Magen Avraham who says that the sefer torah should be opened so that 3 columns can be seen. The Magen Avraham suggests that 3 is specific. Mishna Brurah concludes that it all depends on the strength of the Magbiyah. If he's strong he can do more than 3 columns and if he's weaker less than 3. Bikarei Shemo 14:14 p. 241 suggests that reason 3 columns should be open is because doing so is an expression of kavod hatorah to see it wide open.</ref> Sephardim only open the Sefer Torah as much as it opens which is generally around one column and that fulfills the obligation.<ref>Halacha Brurah end of 134:19 writes that Sephardim open the Sefer Torah only so much as the case can open. It isn't a concern that it isn't opened to 3 columns and it is similar to the Mishna Brurah 134:8 who says a weak person doesn't need to open the sefer to 3 columns.</ref> | |||
#It is permitted to touch the Atzei Chayim of the Sefer Torah. Some are strict not to and if one is stringent in this matter to hold the atzei chayim with a tallit or cloth they should do so in a inconspicuous manner so others don't notice.<ref>The Bach 147:1 writes that it is indeed forbidden to directly hold the atzei chayim, wooden poles, of the Sefer Torah. Rather one should hold them using a cloth or a tallit. The Mishna Brurah 147:2 writes that the halacha is that it is permitted to touch the atzei chayim and someone who is stringent should only do so in an inconspicuous fashion so others won't realize out of a concern of Yuhara. Chazon Ish (cited by Dirshu 147:4) holds that it is permitted to hold the poles and one doesn't need to be strict. </ref> | #It is permitted to touch the Atzei Chayim of the Sefer Torah. Some are strict not to and if one is stringent in this matter to hold the atzei chayim with a tallit or cloth they should do so in a inconspicuous manner so others don't notice.<ref>The Bach 147:1 writes that it is indeed forbidden to directly hold the atzei chayim, wooden poles, of the Sefer Torah. Rather one should hold them using a cloth or a tallit. The Mishna Brurah 147:2 writes that the halacha is that it is permitted to touch the atzei chayim and someone who is stringent should only do so in an inconspicuous fashion so others won't realize out of a concern of Yuhara. Chazon Ish (cited by Dirshu 147:4) holds that it is permitted to hold the poles and one doesn't need to be strict. </ref> | ||
#Some people turn to the right and then to the left so that everyone can see the letters of the Sefer Torah,<ref>Masechet Sofrim 14:14 rights that one should show the open sefer torah to the right and to the left. Shulchan Aruch 134:2 codifies that. Mishna Halachot 11:103 writes that the minhag is just to turn to the right and left and there is no need to turn completely around.</ref> while others turn around in a circle going to the right.<ref>Beer Sheva (Shevuot 15b s.v. umzeh) explains that the hagbah should be down turning around going counterclockwise. Shevet Halevi 9:26 writes that it is best to turn all the way around with the sefer torah and cites the Mishna Brurah as a support. Orchot Rabbenu (v. 3 p. 216) writes that the Chazon Ish would turn around completely first turning to the right and going counterclockwise. For example, if the shul is towards the east he faces the east, south, west, north, and east again. Then he would turn to the right again. See Mishna Brurah 134:9.</ref> | #Some people turn to the right and then to the left so that everyone can see the letters of the Sefer Torah,<ref>Masechet Sofrim 14:14 rights that one should show the open sefer torah to the right and to the left. Shulchan Aruch 134:2 codifies that. Mishna Halachot 11:103 writes that the minhag is just to turn to the right and left and there is no need to turn completely around.</ref> while others turn around in a circle going to the right.<ref>Beer Sheva (Shevuot 15b s.v. umzeh) explains that the hagbah should be down turning around going counterclockwise. Shevet Halevi 9:26 writes that it is best to turn all the way around with the sefer torah and cites the Mishna Brurah as a support. Orchot Rabbenu (v. 3 p. 216) writes that the Chazon Ish would turn around completely first turning to the right and going counterclockwise. For example, if the shul is towards the east he faces the east, south, west, north, and east again. Then he would turn to the right again. See Mishna Brurah 134:9.</ref> | ||
#Ashkenazim have the Magbiyah raise the Sefer Torah so that the words are facing towards him and he raises it high so that it is seen above his head behind him.<ref>Rama 147:4, Mishna Brurah 147:16</ref> Sephardim do it such that the words are facing the people looking at the Sefer Torah.<ref>Bach 134 writes that the Maharam held that Hagbah should be with the Sefer Torah facing the people. Maamar Mordechai 134:1 disagrees. Halacha Brurah 134:20 writes that the Sephardic minhag is to turn the words of the Sefer Torah to the congregation. Baruch Hashem siman 20 agrees because he proves from Eruvin 97b that the greatest way to honor a Sefer is to have it open for the public to read and turning it to the Magbiyah is less respectful. A similar idea is found in Minchat Yechiel 2:85 who writes that it is always an honor to the Torah to have it facing the people. That is the way it is placed in the Aron, the way it should be carried to the Bimah, and the way it sits on the Bimah. That's symbolized with the concept of "Yaar Hashem Panav Eylecha," that Hashem's countenance should face you. </ref> | #Ashkenazim have the Magbiyah raise the Sefer Torah so that the words are facing towards him and he raises it high so that it is seen above his head behind him.<ref>Rama 147:4, Mishna Brurah 147:16</ref> Sephardim do it such that the words are facing the people looking at the Sefer Torah.<ref>Bach 134 writes that the Maharam held that Hagbah should be with the Sefer Torah facing the people. Maamar Mordechai 134:1 disagrees. Halacha Brurah 134:20 writes that the Sephardic minhag is to turn the words of the Sefer Torah to the congregation. Baruch Hashem siman 20 agrees because he proves from Eruvin 97b that the greatest way to honor a Sefer is to have it open for the public to read and turning it to the Magbiyah is less respectful. A similar idea is found in Minchat Yechiel 2:85 who writes that it is always an honor to the Torah to have it facing the people. That is the way it is placed in the Aron, the way it should be carried to the Bimah, and the way it sits on the Bimah. That's symbolized with the concept of "Yaar Hashem Panav Eylecha," that Hashem's countenance should face you. </ref> | ||
===Who Should Do Hagbah=== | |||
#The honor of Hagbah is very great and the reward for it is tantamount to the reward for all of those who got aliyot combined. Therefore, the honor should be given to the greatest Talmid Chacham present.<ref>Gemara Megillah 32a, Tur and Shulchan Aruch O.C. 147:1. Even though the Shulchan Aruch writes that the honor should be given to the greatest of those who got an aliyah today, the Mishna Brurah 147:6 writes that the minhag today is to give the Hagbah to the greatest in the shul.</ref> If someone buys the honor he has first rights.<ref>Shulchan Aruch O.C. 147:1, Mishna Brurah 147:8</ref> | |||
#Someone weak or has shaky hands shouldn't do Hagbah. He should turn down the honor. Also, the gabbay shouldn't give Hagbah to such a person.<ref>Mishna Brurah 147:7</ref> | |||
==Gelilah== | ==Gelilah== | ||
===Who Should do Gelilah=== | |||
#Even though in theory it is possible for one person to do both Hagbah and Gelilah as was the custom in the days of the Gemara,<ref>Rashi Megillah 32a</ref> today the minhag is to have two people do Hagbah and Gelilah.<ref>Bet Yosef 147:4 citing the Maharik, Mishna Brurah 147:17</ref> | #Even though in theory it is possible for one person to do both Hagbah and Gelilah as was the custom in the days of the Gemara,<ref>Rashi Megillah 32a</ref> today the minhag is to have two people do Hagbah and Gelilah.<ref>Bet Yosef 147:4 citing the Maharik, Mishna Brurah 147:17</ref> | ||
#The honor of Gelilah is very great but nonetheless it is generally given to children to get them to practice mitzvot.<ref>Mishna Brurah 147:7</ref> | #The honor of Gelilah is very great but nonetheless it is generally given to children to get them to practice mitzvot.<ref>Mishna Brurah 147:7</ref> | ||
#The honor of passing to the one who does Gelilah the ''gartel'' (belt around the Sefer Torah) and ''mantel'' (cloth on the Sefer Torah) is a separate honor from Gelilah. If someone were to buy Gelilah they don't automatically acquire the honor of passing the ''gartel'' and ''mantel''.<ref>Mordechai end of Megillah cited by Bet Yosef 147:2, Shulchan Aruch O.C. 147:2</ref> | #The honor of passing to the one who does Gelilah the ''gartel'' (belt around the Sefer Torah) and ''mantel'' (cloth on the Sefer Torah) is a separate honor from Gelilah. If someone were to buy Gelilah they don't automatically acquire the honor of passing the ''gartel'' and ''mantel''.<ref>Mordechai end of Megillah cited by Bet Yosef 147:2, Shulchan Aruch O.C. 147:2</ref> | ||
===How to Do Gelilah=== | |||
#During Gelilah the words of the Sefer Torah is facing towards the Magbiyah and not the one doing Gelilah.<ref>Mahari Ibn Chaviv in Bet Yosef 147:4, Rama 147:4, Mishna Brurah 18. Mahari Ibn Chaviv explains that once the Magbiyah didn't it the Sefer Torah shouldn't be turned around for the benefit of the golel since it isn't respectful to have the Sefer Torah turned for the convenience of a person.</ref> | #During Gelilah the words of the Sefer Torah is facing towards the Magbiyah and not the one doing Gelilah.<ref>Mahari Ibn Chaviv in Bet Yosef 147:4, Rama 147:4, Mishna Brurah 18. Mahari Ibn Chaviv explains that once the Magbiyah didn't it the Sefer Torah shouldn't be turned around for the benefit of the golel since it isn't respectful to have the Sefer Torah turned for the convenience of a person.</ref> | ||
#The ''gartel'' is wrapped around the Sefer Torah so that the knot, buckle, or velcro latch that opens and closes is attached in front of the words of the Sefer Torah. This way the next time the Sefer Torah is opened it can opened up with the words facing upward and the latch unfastened without having to flip over the Sefer Torah onto its back disrespectfully.<ref>Tosfot Megillah 32a citing Rabbenu Chananel, Rosh cited by Bet Ysef 147:4, Tur, and Shulchan Aruch 147:4, Mishna Brurah 147:18</ref> | #The ''gartel'' is wrapped around the Sefer Torah so that the knot, buckle, or velcro latch that opens and closes is attached in front of the words of the Sefer Torah. This way the next time the Sefer Torah is opened it can opened up with the words facing upward and the latch unfastened without having to flip over the Sefer Torah onto its back disrespectfully.<ref>Tosfot Megillah 32a citing Rabbenu Chananel, Rosh cited by Bet Ysef 147:4, Tur, and Shulchan Aruch 147:4, Mishna Brurah 147:18</ref> | ||
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# One should not give an aliyah to someone who publically violates Shabbat.<ref>Igrot Moshe 4:91:8</ref> | # One should not give an aliyah to someone who publically violates Shabbat.<ref>Igrot Moshe 4:91:8</ref> | ||
===Order of | ===Order of Priority in Giving Out Aliyot=== | ||
#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> | ||
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#If there is a double parsha, the gabbai should ensure that the parshiyot are connected with the fourth Aliyah.<ref>Kitzur Shulchan Aruch 78:3</ref> | #If there is a double parsha, the gabbai should ensure that the parshiyot are connected with the fourth Aliyah.<ref>Kitzur Shulchan Aruch 78:3</ref> | ||
#If a Yisrael takes the first aliyah when a Cohen is in the shul some poskim hold that it doesn't count towards the count of Aliyot necessary, while others hold it does count.<ref>Pri Chadash 135:6 holds that the aliyah of the yisrael in the place of the Cohen doesn't count for an aliyah and his proof is Gittin 59b. However, the Nodeh BeYehuda OC 2:14 argues that it counts and the gemara only meant that it is a common misconception. Mishna Brurah 135:20 and Halacha Brurah 135 accept the Nodeh Beyehuda.</ref> | #If a Yisrael takes the first aliyah when a Cohen is in the shul some poskim hold that it doesn't count towards the count of Aliyot necessary, while others hold it does count.<ref>Pri Chadash 135:6 holds that the aliyah of the yisrael in the place of the Cohen doesn't count for an aliyah and his proof is Gittin 59b. However, the Nodeh BeYehuda OC 2:14 argues that it counts and the gemara only meant that it is a common misconception. Mishna Brurah 135:20 and Halacha Brurah 135 accept the Nodeh Beyehuda.</ref> | ||
===Father and Son Getting Consecutive Aliyot=== | ===Father and Son Getting Consecutive Aliyot=== | ||
# A father and son or two brothers should not get an aliyah one after another because of Ayin Hara.<ref>Shulchan Aruch OC 141:6 based on Kolbo</ref> | # A father and son or two brothers should not get an aliyah one after another because of Ayin Hara.<ref>Shulchan Aruch OC 141:6 based on Kolbo</ref> | ||
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#According to Ashkenazim if the Baal Koreh makes a mistake only if it changes the meaning should they correct him.<ref>The Rambam Tefillah 12:6 implies that the Baal Koreh should be corrected even if he makes a mistake on one nuance in the pasuk. However, the Tur 142:1 cites the Manhig who sounds like you don't have to correct the Baal Koreh at all. The Mahari Ibn Chaviv (cited by Bet Yosef 142:1) proposes a compromise based on the Rosh. Only if the mistake changes the meaning of the words then the Baal Koreh should be corrected. The Rama 142:1 rules like the Mahari Ibn Chaviv.</ref> | #According to Ashkenazim if the Baal Koreh makes a mistake only if it changes the meaning should they correct him.<ref>The Rambam Tefillah 12:6 implies that the Baal Koreh should be corrected even if he makes a mistake on one nuance in the pasuk. However, the Tur 142:1 cites the Manhig who sounds like you don't have to correct the Baal Koreh at all. The Mahari Ibn Chaviv (cited by Bet Yosef 142:1) proposes a compromise based on the Rosh. Only if the mistake changes the meaning of the words then the Baal Koreh should be corrected. The Rama 142:1 rules like the Mahari Ibn Chaviv.</ref> | ||
#Just like the Baal Koreh has to be careful not to make mistakes, so too the one taking the Aliyah needs to as well.<ref>Kaf Hachaim 142:1</ref> | #Just like the Baal Koreh has to be careful not to make mistakes, so too the one taking the Aliyah needs to as well.<ref>Kaf Hachaim 142:1</ref> | ||
==When is Kriyat Hatorah Done?== | |||
# When is there is an obligation to do Kriyat Hatorah? On Mondays, Thursdays, and Shabbat afternoons there is an obligation to do Kriyat Hatorah with 3 aliyot, on Rosh Chodesh and Chol Hamoed 4 aliyot, on Yom Tov 5 aliyot, on Yom Kippur 6 aliyot, and on Shabbat 7 aliyot.<ref>Mishna Megillah 21a, Shulchan Aruch O.C. 135:1, O.C. 423:1, O.C. 663:1, O.C. 488:3, O.C. 494:1, O.C. 621:1, and O.C. 282:1.</ref> | |||
# If a congregation missed doing Kriyat Hatorah during Shacharit of Monday they can do it in the afternoon at [[Mincha]] or afterwards,<ref>Mishna Brurah 135:1, Piskei Teshuvot 135:3. Mishna Brurah explains that essentially the mitzvah of Kriyat Hatorah applies all day. Piskei Teshuvot further supports this from the Goren Dovid OC 5, Mahari Asad 51, Teshuva Mahava 29, Maharshag 2:92, Bet Shaarim OC 50, Pri Hasadeh 3:1, Bet Yisrael 20, Shevet Halevi 4:15, 5:16, Teshuvot Vehanhagot 1:145, and Tzitz Eliezer 13:27. He cites that once the Chatom Sofer was traveling and missed Kriyat Hatorah Shacharit of Monday and made it up at mincha. He summarizes that the poskim notes that it is only permitted after the fact that it wasn't possible for an extenuating circumstance they couldn't do it in the morning.</ref> however, they can not make it up on Tuesday.<ref>Ateret Zekenim 135:1 writes that it is possible to make up Kriyat Hatorah on Tuesday if the congregation missed it on Monday. However, the Eliyah Rabba 135:2 disagrees since we only make up Kriyat Hatorah of Shabbat since we miss an entire parsha and not Monday and Thursday which we complete on Shabbat either way. Biur Halacha 135:2 s.v. Shabbat and Yalkut Yosef 135:3 concur with the Eliyah Rabba. Halacha Brurah 135:6 agrees that it is impossible to make up Kriyat Hatorah of Monday on Tuesday. He quotes many that hold this way as well including Pri Megadim E"A 135:4, Machasit Hashekel 135:4, Birkei Yosef 135:2, Ldovid Emet 9:1, Emet Lyakov (Taut Kriyat Hatorah 1), Magen Giborim E"H 135:4, Maharil Diskin (Kuntres Acharon 5:8), Kaf Hachaim 135:8, Yabia Omer OC 4:17:7, and Aruch Hashulchan 135:7.</ref> | |||
# If the congregation missed Kriyat Hatorah on Shabbat morning, most poskim hold that they can make it up Shabbat afternoon with 7 aliyot before mincha, while others hold that it can't be made up.<reF>Dagul Mirvava 135:2 holds that one can make up the Kriyat Hatorah of the morning on Shabbat in the afternoon. Shaar Hatziyun 135:3 extrapolates from there to making up on a Monday and Thursday afternoon. However, Chida in Chaim Shaal 2:16 disagrees and thinks that one may not make up a Kriyat Hatorah in the afternoon at all since it wasn't an establishment of chazal to read a whole parsha in the afternoon. Yabia Omer 4:17:5 and Halacha Brurah 135:5 accept the Chida and apply it to Monday and Thursday as well. The language of Yabia Omer's conclusion is that it is better not to do the Kriyat Hatorah and be passive, however, someone who does has what to rely upon.</ref> | |||
==Mi Sheberach== | ==Mi Sheberach== | ||
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==Haftarah (Haftorah)== | ==Haftarah (Haftorah)== | ||
===Berachot on the Haftarah=== | |||
#One does not answer [[amen]] after the words Neemarim BeEmet but only after VeTzedek.<ref>Kitzur Shulchan Aruch 79:3</ref> | |||
#At the end of the closing Brachot of the Haftarah, a Sephardi Chazzan should answer Amen to his own Bracha.<ref>Yerushalmi Brachot Perek 7, quoted by Rif Brachot 33b and Rosh 7:11. Ritva Hilchot Brachot 6:5, Pekudat HaLeviim (Ra’ah) Brachot 45b, Birkeh Yosef OC 215:1, Yosef Ometz 68, Ben Ish Hai vol. 1 Masei Seif 14, Kaf HaChaim OC 215:1, Yechave Daat 2:23, Yabia Omer vol. 8 OC 25:10 and vol 9 OC 108:102, Ohr LeTzion vol. 2 page 134, Halichot Olam vol. 2 page 130, Birkat Hashem vol. 1 6:18. See [[Answering_Amen_to_Your_Own_Bracha]]</ref> | |||
===The Type of Book to Read the Haftarah From=== | |||
#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. 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> | #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> | ||
===The Text to Read for the Haftarah=== | |||
#If it is a double parsha, the Haftorah comes from the second parsha.<ref>Kitzur Shulchan Aruch 79:6</ref> | |||
===Proper Conduct During the Haftarah Reading=== | |||
#One may not speak when the maftir is reading the Haftorah.<ref>Kitzur Shulchan Aruch 79:4</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. | ||
<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. | <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. | ||
<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 say that the minhag is that everyone just listens quietly irrelevant of what it is being read from.<ref>Chatom Sofer O.C. 1:68 agrees with the approach of the Arizal and Gra to read along quietly but adds that the minhag is that everyone listens without reading along.</ref> | <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 say that the minhag is that everyone just listens quietly irrelevant of what it is being read from.<ref>Chatom Sofer O.C. 1:68 agrees with the approach of the Arizal and Gra to read along quietly but adds that the minhag is that everyone listens without reading along.</ref> | ||
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