Kriyat HaTorah: Difference between revisions

Kriyat Hatorah (heb. קריאת התורה; trans. reading the Torah) is a mitzvah of reading the Torah publicly every week Monday, Thursday, Shabbat, as well as on holidays.

#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 granted to 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>

#When opening the Aron if there's a curtain it is acceptable to move the curtain either from left to right or right to left. Some say it is best to open the parochet from left to right.<ref>Perisha 128:23 writes that the concept of always moving from left to right only applies to when you have to turn, but not if you're just moving in a straight line right to left. Bear Moshe 5:38:1 agrees that essentially it doesn't matter, but in a new shul they should institute the practice to be that they open the parochet from left to right in order to satisfy the opinions that you need to turn to the right even when things are in a line. (The concept of lighting Chanuka candles doesn't seem to fit this model.)</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>

# The minhag is to recite Barich Shemey while removing the Sefer Torah from the Aron.<Ref>Mishna Brurah 134:13</ref> Some say it before the Torah is taken out,<ref>[https://halachablog.com/2016/11/10/the-prayer-of-brich-shmei-%D7%91%D7%A8%D7%99%D7%9A-%D7%A9%D7%9E%D7%99%D7%94/ Halachablog] quoting the minhag of Sephardim and the Munkatcher Rebbe</ref> some say it only after the Torah is taken out.<ref>[https://halachablog.com/2016/11/10/the-prayer-of-brich-shmei-%D7%91%D7%A8%D7%99%D7%9A-%D7%A9%D7%9E%D7%99%D7%94/ Halachablog] quoting Igrot Moshe 4:70 and Rav Chaim Kanievsky, [https://www.yutorah.org/lectures/lecture.cfm/726345/rabbi-hershel-schachter/lesser-known-laws-of-torah-reading/ Rav Hershel Schachter]</ref> Sephardim recite barich shemey when the sefer Torah is still in the aron and the Torah is opened.<ref>Rav Mordechai Eliyahu (Maamar Mordechai 2:13)</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 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>

#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 O.C. 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>

#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 the 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>

#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>