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> | ||
#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 in Yabia Omer 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 frivolously.</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 in Yabia Omer 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 frivolously.</ref> | ||
# There is a very old minhag that some had not to take out a sefer torah twice in one shul for two minyanim.<ref>Mishpatei Shmuel 3 writes that once the shul already davened and read from the Torah, another minyan of people shouldn't daven in the same shul with the same Torah because it might look like they're invalidating the Torah and the first reading didn't count. Alternatively, it isn't respectful to have a second minyan in one shul when they should have joined with the first one. Knesset Hagedola (Hagahot Hatur 144:3) cites this.</ref> | |||
==Hagbah (Raising the Torah)== | ==Hagbah (Raising the Torah)== | ||
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#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> | #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> | #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> | ||
===What to Do during Hagbah=== | |||
#During Hagbah the congregation looks at the writing of the Sefer Torah<ref>Mishna Brurah 134:12 clarifies that וזאת התורה is only recited for seeing the writing in the sefer torah.</ref> and says "וזאת התורה אשר שם משה לפני בני ישראל".<ref>Shulchan Aruch O.C. 134:2</ref> This applies to men as well as women in shul at the time of hagbah.<ref>Yalkut Yosef (Lisha Ulbat 9:38)</ref> | |||
#During psukei dzimra, birchot kriyat shema, or shema a person should not interrupt for hagbah. Rather he should look at the torah and think about the pasuk of וזאת התורה.<ref>Yalkut Yosef 134:8</ref> If he's in between psukei dzimra and brachot kriyat shema he can recite the pasuk for hagbah as usual.<ref>Yalkut Yosef 51:14</ref> | |||
#If someone is in the middle of putting on tefillin of rabbenu tam when they do hagbah they should stop to answer וזאת התורה.<Ref>Vayivarech Dovid (Tefillin p. 45) writes that a person should interrupt putting on tefillin of rabbenu tam to recite the pasuk of וזאת התורה during hagbah.</ref> | |||
==Gelilah== | ==Gelilah== | ||
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#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> | ||
#If a person made a mistake and said the bracha of Asher Natan Lanu before the Aliyah then he can correct it by saying the bracha of Asher Bachar Banu after the Aliyah.<ref>Mishna Brurah 139:15 citing the Magen Avraham</ref> | #If a person made a mistake and said the bracha of Asher Natan Lanu before the Aliyah then he can correct it by saying the bracha of Asher Bachar Banu after the Aliyah.<ref>Mishna Brurah 139:15 citing the Magen Avraham</ref> | ||
===Pointing to the Place=== | |||
# If the baal koreh started in the wrong place and they need to roll the sefer torah, Ashkenazim hold that a new bracha is necessary before starting the aliyah since the oleh didn't have in mind the reading in another place. If the wrong place was within what they were going to read today but it was just beyond where they were supposed to start, some poskim hold that one doesn't have to recite a new bracha. Therefore, one who doesn't recite a bracha in that case has what to rely on.<ref>Mishna Brurah 140:9. Shulchan Aruch O.C. 140:3 quotes two opinions about whether a new bracha is necessary when the oleh intended that the aliyah would begin in one place and it came out that it was a mistake and sefer needs to be rolled. </ref> Sephardim hold that in all cases one doesn't make a new bracha.<ref>Kaf HaChayim on Shulchan Arukh Orach Chayim 140:15 writes that we apply the principle of safek brachot lhakel even though it is unlike the standard ruling of following the second opinion in Shulchan Aruch.</ref> | |||
# If the baal koreh started in the wrong place but it was just in another spot in the same column or an adjacent column that was revealed when the sefer was opened before the bracha, a new bracha is not necessary. If the other spot was earlier than the necessary spot it is preferable to start from where the oleh thought the aliyah should have started and continue until the point where the aliyah actually needs to begin and then a few more pesukim from there.<ref>Mishna Brurah 140:9</ref> | |||
# For example if the baal koreh started with נשא את ראש בני קהת instead of נשא את ראש בני גרשון and they needed to roll the sefer, Ashkenazim hold that the oleh needs to make a new bracha, while Sephardim hold that one should not recite a new bracha.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=21647&st=&pgnum=153 Tikkun Yisachar] writes that once it happened in his shul that the baal koreh started at the last aliya of bamidbar instead of the beginning of parshat naso. He required the oleh to recite a new bracha. He adds that Rav Yosef Karo was in attendance and he didn't protest. Yikra Dtzibura p. 194 cites that Chida (Ldovid Emet 6:62) and Rav Ovadia Yosef in his comments on Mikrei Kodesh Hilchot Kriyat Hatorah hold in this case that we would not require a new bracha.</ref> | |||
===Reading Along with the Baal Koreh=== | ===Reading Along with the Baal Koreh=== | ||
