Kriyat HaTorah: Difference between revisions
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==Taking out the Sefer Torah== | ==Taking out the Sefer Torah== | ||
===Peticha=== | |||
== | |||
#The honor of opening the Aron and passing the Sefer Torah to the Shaliach Tzibur or the one who is going to carry it is a great honor and not automatically acquired by the Shaliach Tzibbur.<ref>Rama 147:2 citing the Mordechai. Mishna Brurah 147;15 comments that although someone does Peticha he just passes the Sefer Torah to the Shaliach Tzibbur and he carries it to the Bimah.</ref> | #The honor of opening the Aron and passing the Sefer Torah to the Shaliach Tzibur or the one who is going to carry it is a great honor and not automatically acquired by the Shaliach Tzibbur.<ref>Rama 147:2 citing the Mordechai. Mishna Brurah 147;15 comments that although someone does Peticha he just passes the Sefer Torah to the Shaliach Tzibbur and he carries it to the Bimah.</ref> | ||
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#There is a minhag to give the Peticha to someone who's wife is in their ninth month of pregnancy.<ref>Kaf Hachaim cited by Dirshu 147</ref> | #There is a minhag to give the Peticha to someone who's wife is in their ninth month of pregnancy.<ref>Kaf Hachaim cited by Dirshu 147</ref> | ||
#There is a minhag to give the Peticha to a man who is getting married that upcoming week or recently got married.<ref>Dirshu 147</ref> | #There is a minhag to give the Peticha to a man who is getting married that upcoming week or recently got married.<ref>Dirshu 147</ref> | ||
===Procedure of Removing the Sefer Torah=== | |||
# The minhag is to recite Barich Shemey while removing the Sefer Torah from the Aron.<Ref>Mishna Brurah 134:13</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 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== | ||
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==Gelilah== | ==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> | ||
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==Touching the Klaf of a Sefer Torah== | ==Touching the Klaf of a Sefer Torah== | ||
#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, Kitzur Shulchan Aruch 23:4, 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> 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> | |||
#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> | ||
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#It is permitted to touch barehanded other Seforim that aren't written on a Klaf with ink, but if one's hands are dirty one shouldn't touch the Sefer until one cleans one's hands.<ref>Mishna Brurah 147:3</ref> | #It is permitted to touch barehanded other Seforim that aren't written on a Klaf with ink, but if one's hands are dirty one shouldn't touch the Sefer until one cleans one's hands.<ref>Mishna Brurah 147:3</ref> | ||
== | ==Reading the Torah (Getting an Aliyah)== | ||
===Who Can get an Aliya=== | |||
==Who Can get an Aliya== | ====Women==== | ||
===Women=== | |||
#Women can not get aliyot.<ref>Gemara Megillah 23a. Bet Yosef 53 writes that a congregation can be mochel on their kavod with respect to having a child be shaliach tzibur. Bach argues. [https://www.torahanytime.com/#/lectures?v=77736 Rav Yitzchak Yosef (Motzei Shabbat Ki Tisa 5779 min 21)] explained that even though according to the precise halacha women can get aliyot but because of the fifth volume of Shulchan Aruch they can't.</ref> | #Women can not get aliyot.<ref>Gemara Megillah 23a. Bet Yosef 53 writes that a congregation can be mochel on their kavod with respect to having a child be shaliach tzibur. Bach argues. [https://www.torahanytime.com/#/lectures?v=77736 Rav Yitzchak Yosef (Motzei Shabbat Ki Tisa 5779 min 21)] explained that even though according to the precise halacha women can get aliyot but because of the fifth volume of Shulchan Aruch they can't.</ref> | ||
===Child=== | ====Child==== | ||
#Some poskim permit sending up a child who is old enough to understand who he is blessing for an aliya. The child can even count among the seven.<ref>Yechave Daat 4:23</ref> Other poskim write that you should not send up a child except for Maftir<ref>Mishna Brura 282:12, Mikor Chaim 3: pg. 110, [http://tvunah.org/%D7%A2%D7%9C%D7%99%D7%AA-%D7%A7%D7%98%D7%9F-%D7%9C%D7%AA%D7%95%D7%A8%D7%94/ Rav Osher Weiss]</ref> | #Some poskim permit sending up a child who is old enough to understand who he is blessing for an aliya. The child can even count among the seven.<ref>Yechave Daat 4:23</ref> Other poskim write that you should not send up a child except for Maftir<ref>Mishna Brura 282:12, Mikor Chaim 3: pg. 110, [http://tvunah.org/%D7%A2%D7%9C%D7%99%D7%AA-%D7%A7%D7%98%D7%9F-%D7%9C%D7%AA%D7%95%D7%A8%D7%94/ Rav Osher Weiss]</ref> | ||
===Blind=== | ====Blind==== | ||
#There is much discussion about sending up a blind a person to the torah for an aliya<ref>see [http://www.yutorah.org/lectures/lecture.cfm/853127/rabbi-aryeh-lebowitz/ten-minute-halacha-may-a-blind-person-get-an-aliya-/ May a Blind Person Get an Aliya] by Rabbi Aryeh Lebowitz</ref>. The minhag is most sephardic communities is to allow it.<ref>see Tzitz Eliezer 11:10</ref> | #There is much discussion about sending up a blind a person to the torah for an aliya<ref>see [http://www.yutorah.org/lectures/lecture.cfm/853127/rabbi-aryeh-lebowitz/ten-minute-halacha-may-a-blind-person-get-an-aliya-/ May a Blind Person Get an Aliya] by Rabbi Aryeh Lebowitz</ref>. The minhag is most sephardic communities is to allow it.<ref>see Tzitz Eliezer 11:10</ref> | ||
===Unobservant=== | ====Unobservant==== | ||
# 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 the Aliyot== | ===Order of the 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=== | ===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> | ||
# Some say the same is true of a grandfather and grandson but in a case of need it is permitted.<ref>Mishna Brurah 141:19</ref> | # Some say the same is true of a grandfather and grandson but in a case of need it is permitted.<ref>Mishna Brurah 141:19</ref> | ||
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#Ideally a father and son or two brothers shouldn't take hagbah and gelilah together but after the fact if they were already called up it is permitted. If the minhag isn't to call up the one who did hagbah or gelilah by name and not to do a mi shaberech for them by name it is permitted even initially.<ref>https://www.yeshiva.org.il/ask/113897</ref> | #Ideally a father and son or two brothers shouldn't take hagbah and gelilah together but after the fact if they were already called up it is permitted. If the minhag isn't to call up the one who did hagbah or gelilah by name and not to do a mi shaberech for them by name it is permitted even initially.<ref>https://www.yeshiva.org.il/ask/113897</ref> | ||
== | ==Repeating Aliyot== | ||
# | #One shouldn't repeat pesukim one just read for one aliyah for another aliyah, rather one should read new pesukim or add on new pesukim.<ref>Rama 282:2 writes that it is forbidden to repeat pesukim for one aliyah that one just read for another aliyah. Mishna Brurah 282:10 and Aruch HaShulchan 282:8 confirm this position as well. Although Shulchan Aruch 282:2 permits, the Kaf HaChaim 282:19 writes that one shouldn't do so, though a community which has such a practice has what to rely upon. See Shu"t Heichal Yitzchak (Orach Chaim Siman 6), | ||
Yabia Omer (vol. 6 Orach Chaim Siman 26:4, vol. 9 Orach Chaim Siman 27), and Chazon Ovadia (Shabbat vol. 2 page 222). See Nehar Mitzrayim (Orach Chaim Hilchot Tefilah) for a humorous anecdote about how the Egyptian community used to go overboard with extra aliyot on a Simcha and then make the Chazzan do Mussaf beKol Ram because of the lateness of the hour. The first time Chacham Refael Aharon ben Shimon experienced this as rav of a Kehillah, he went over to the Baal Simcha who was attempting to persuade the Shaliach Tzibbur to do Mussaf beKol Ram and told him that "You gave everyone else an Aliyah. Now Hashem wants one, too." After that, | |||
there was no more Mussaf beKol Ram in his shul.</ref> | |||
# | #Even those who are lenient to allow repeating pesukim for an aliyah can't consider it to be one of the seven aliyot of Shabbat.<ref>Shulchan Aruch 137:6, Mishna Brurah 282:9, Aruch HaShulchan 282:8</ref> | ||
=== | ===Hosafot=== | ||
# | #The custom among Sefaradim is to add many aliyot on Shabbat and Holidays, however Ashkenazim only add aliyot on [[Simchat Torah]].<ref> Shulchan Arukh Orach Chayim 282:1,2</ref> | ||
#Some have the minhag not to add any aliyot when there’s a double parsha.<ref>Nefesh Harav p. 139 cites Rav Moshe Solovietchik that one shouldn't add any hosafot when there's a double parsha to avoid the dispute of how they should be added.</ref> | |||
# On | #On Mondays and Thursdays there are no additional aliyot. <ref> Shulchan Arukh Orach Chayim 135:1</ref> However if there are two grooms or two fathers who will be performing a [[brit milah]] the custom among Ashkinazim is to add a fourth aliya. <ref> Rama Orach Chayim 135:1</ref> | ||
==Procedure When Going up to the Torah== | ==Procedure When Going up to the Torah== | ||
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#When one is called to the Torah for an Aliya, he should hold onto the Sefer Torah while reciting the Beracha. See note for proper procedure.<ref>Shulchan Aruch Orach Chaim 139:11. Rabbi Yosef Chaim (Ben Ish Chai Parashat Toledot Halacha 18) elaborates on the details of how precisely one should hold the Torah. He writes that when one is called to the Torah, he should first look at the text and see the first verse that will be read. He should then cover the writing with a cloth, and the text should remain covered until after the Beracha. While reciting the Beracha, one should hold onto the Torah scroll, his right hand should hold onto the right scroll, and his left hand should hold the left scroll. One should hold the Torah itself, and not the casing. As it is improper to directly touch the parchment, one should hold the Torah with a cloth, such as his Tallit. After completing the Beracha, one should remove his left hand from the Torah but continue holding the Torah with his right hand. He should continue holding onto the Torah with his right hand throughout the reading of the Torah. The Ben Ish Hai notes that this procedure is based upon the teachings of the Arizal, as written in Sha’ar Ha’kavanot. </ref> | #When one is called to the Torah for an Aliya, he should hold onto the Sefer Torah while reciting the Beracha. See note for proper procedure.<ref>Shulchan Aruch Orach Chaim 139:11. Rabbi Yosef Chaim (Ben Ish Chai Parashat Toledot Halacha 18) elaborates on the details of how precisely one should hold the Torah. He writes that when one is called to the Torah, he should first look at the text and see the first verse that will be read. He should then cover the writing with a cloth, and the text should remain covered until after the Beracha. While reciting the Beracha, one should hold onto the Torah scroll, his right hand should hold onto the right scroll, and his left hand should hold the left scroll. One should hold the Torah itself, and not the casing. As it is improper to directly touch the parchment, one should hold the Torah with a cloth, such as his Tallit. After completing the Beracha, one should remove his left hand from the Torah but continue holding the Torah with his right hand. He should continue holding onto the Torah with his right hand throughout the reading of the Torah. The Ben Ish Hai notes that this procedure is based upon the teachings of the Arizal, as written in Sha’ar Ha’kavanot. </ref> | ||
#It is forbidden to hold onto to the parchment of the sefer torah without an intervening cloth, whether one is involved with rolling the sefer torah during kriyat hatorah or any other time.<ref>[[Megillah]] 32a says that a person who holds the parchment of a sefer torah without a covering of his hands he doesn't receive reward for the mitzvah he did while holding onto the sefer torah. Chazon Ovadyah ([[Shabbat]] vol 2, p. 266) writes that its forbidden to hold onto the parchment during kriyat hatorah or at any other time.</ref> | #It is forbidden to hold onto to the parchment of the sefer torah without an intervening cloth, whether one is involved with rolling the sefer torah during kriyat hatorah or any other time.<ref>[[Megillah]] 32a says that a person who holds the parchment of a sefer torah without a covering of his hands he doesn't receive reward for the mitzvah he did while holding onto the sefer torah. Chazon Ovadyah ([[Shabbat]] vol 2, p. 266) writes that its forbidden to hold onto the parchment during kriyat hatorah or at any other time.</ref> | ||
==Behavior During the Torah Reading== | |||
===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> | |||
===Standing for Kriyat HaTorah=== | |||
#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> | |||
#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> | |||
====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 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]].</ref> | |||
# On the other hand, the Moroccan custom is to stand.<ref>Rabbi Shalom Messas (Shemesh U'magen [https://www.hebrewbooks.org/pdfpager.aspx?req=21372&st=&pgnum=151 1:57], [https://www.hebrewbooks.org/pdfpager.aspx?req=21291&pgnum=114 3:55:3]) defends the practice to stand even for Sephardim. [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> | |||
# 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.</ref> | |||
===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> | |||
#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> | |||
#It is forbidden to talk during the haftara as well.<ref>Kitzur Shulchan Aruch 79:4 </ref> | |||
===Learning Torah 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. | |||
*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> | |||
==Laws for the Baal Koreh (the Reader)== | ==Laws for the Baal Koreh (the Reader)== | ||
