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#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> | #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> | #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 Mondays and Thursdays there are no additional aliyot.<ref> Shulchan Arukh Orach Chayim 135:1. Taz 135:1 cites the Gemara which explains that since people need to get to work, it's inappropriate to add aliyot and delay them. </ref> However if there are two grooms or two fathers who will be performing a [[brit milah]], the custom among | #On Mondays and Thursdays there are no additional aliyot.<ref> Shulchan Arukh Orach Chayim 135:1. Taz 135:1 cites the Gemara which explains that since people need to get to work, it's inappropriate to add aliyot and delay them. </ref> However if there are two grooms or two fathers who will be performing a [[brit milah]], the custom among Ashkenazim is to add a fourth aliya.<ref> Rama Orach Chayim 135:1</ref> | ||
===Repeating Aliyot=== | ===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 | #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, Mishna Brurah 282:10 and Aruch HaShulchan 282:8. Although Shulchan Aruch 282:2 permits this, 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 | 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 when there was a Simcha, and then make the Chazzan recite Mussaf beKol Ram (and omit the silent Shemoneh Esrai) 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> | there was no more Mussaf beKol Ram in his shul.</ref> | ||
#Even those who are lenient to allow repeating pesukim for an aliyah | #Even those who are lenient to allow repeating pesukim for an aliyah don'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> | ||
==Procedure When Going up to the Torah== | ==Procedure When Going up to the Torah== | ||
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#Before receiving 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 receiving 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 | #After receiving 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 recited be aloud, and if they aren't then 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=== | ===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 | # 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 the other 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 the 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> | # 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 read 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 | # 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 torah to get to the right place, 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 it once 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=== | ||
# | #Someone who receives an aliyah 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 | # It is permitted for the one receiving 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> | ||
===The Proper Way to Hold the Sefer Torah=== | ===The Proper Way to Hold the Sefer Torah=== | ||
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===Standing for Kriyat HaTorah=== | ===Standing for Kriyat HaTorah=== | ||
#It’s permissible to sit during Kriyat HaTorah<ref>Shulchan Aruch O.C. 146:4 </ref> and that 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. Mishna Brurah 176:19 quotes the Bach who explains that even the Maharam agrees that | #It’s permissible to sit during Kriyat HaTorah<ref>Shulchan Aruch O.C. 146:4 </ref> and that 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'Rutenberg. Mishna Brurah 176:19 quotes the Bach who explains that even the Maharam agrees that standing is not strictly speaking a requirement.</ref> Nonetheless, one who has difficulty standing and cannot focus on the leining should sit.<ref>Mishna Brurah 146:19</ref> | ||
#During [[Barchu]] and Baruch HaMiverech LeOlam VeEd one should stand.<ref>Mishna Brurah 146:18 writes that | #During [[Barchu]] and Baruch HaMiverech LeOlam VeEd one should stand.<ref>Mishna Brurah 146:18 writes that everybody agrees that one must stand at this point because it's a davar she’bekedusha.</ref> However, many don’t stand, and this practice 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 | #One may not stand in a shul where the local rabbi sits because it appears presumptuous (Mechzi [[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> | ||
====Standing for Aseret Hadibrot==== | ====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 | #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. There is a concern that people might come to believe that the Aseret Hadibrot are more significant than the other psukim in the Torah, and this is why we stand for them. (This is similar to why Chazal abolished the recitation of the Aseret Hadibrot on a daily basis, as recorded on Berachot 12a. Rashi s.v. mipnei explains that people were led to believe that only this section of the Torah was given by Hashem, and thus Chazal did away with saying it every day). The [[Chida]] writes that since we read the Torah every Shabbat, we demonstrate that the entire Torah is true and we need not fear that people might 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, and not grant the Aseret Hadibrot more significance. </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 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 that 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 | 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 sit, 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> except among Moroccans, who do 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 | # If one typically stands for the reading of the Torah throughout the rest of the year, there is certainly no issue with standing during the reading of the aseret hadibrot.<ref>The issue that the Rambam raised is simply not relevant if one stands 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 | # Some hold that in a shul where many people stand for the Aseret Hadibrot, 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> | 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=== | ===Talking During Kriyat HaTorah=== | ||
#From the time the Sefer Torah is opened to make the [[Brachot HaTorah]] it is 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>Shulchan Aruch O.C. 146:2, Mishna Brurah 146:4-5 </ref> | #From the time the Sefer Torah is opened to make the [[Brachot HaTorah]], it is 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>Shulchan Aruch O.C. 146:2, Mishna Brurah 146:4-5 </ref> | ||
#Someone who speaks during Kriyat HaTorah is culpable | #Someone who speaks during Kriyat HaTorah is culpable of serious transgressions including disgracing Torah by ignoring the 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> | ||
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===Accidentally Skipped a Word or Pasuk=== | ===Accidentally Skipped a Word or Pasuk=== | ||
#On [[Shabbat]], if the one who read the Torah missed a word or [[Pasuk]], one needs to repeat that [[Pasuk]]. Even if the Sefer Torah was already returned to the aron, one should take out the Torah and read from the beginning of that [[Pasuk]] and two other [[Pesukim]] as well.<ref>Shulchan Aruch O.C. 137:3, Mishna Brurah 137:8. Nishmat Adam 31:1 writes that one does not need to read the pesukim in order and if one is repeating for a missed | #On [[Shabbat]], if the one who read the Torah missed a word or [[Pasuk]], one needs to repeat that [[Pasuk]]. Even if the Sefer Torah was already returned to the aron, one should take out the Torah and read from the beginning of that [[Pasuk]] and two other [[Pesukim]] as well.<ref>Shulchan Aruch O.C. 137:3, Mishna Brurah 137:8. Nishmat Adam 31:1 writes that one does not need to read the pesukim in order, and if one is repeating for a missed pasuk, one doesn't need to continue to read everything afterwards in order.</ref> | ||
===Correcting Mistakes=== | ===Correcting Mistakes=== | ||
#According to Sephardim, if the Baal Koreh makes a mistake even if it doesn't change the meaning the congregation should correct him and he should fix it. After the fact, if they already finished the aliyah they shouldn't go back to the mistaken pasuk.<ref>The Rambam Tefillah 12:6 writes that the Baal Koreh should be corrected even for a small nuance. The Shulchan Aruch 142:1 adopts the opinion of the Rambam. Although the Mishna Brurah 142:1 implies that the Shulchan Aruch agrees with the Rama, the Kaf Hachaim 142:1 clarifies that this isn't the case. Kaf Hachaim indeed proves from the Zohar and other kabbalistic sources that every single punctuation and musical note (trup) is vital to the kriyat hatorah. (See also Mishna Brurah 143:21 that the Rama often argues with the Shulchan Aruch even without writing Yesh Omrim.) </ref> | #According to Sephardim, if the Baal Koreh makes a mistake, even if it doesn't change the meaning, the congregation should correct him and he should fix it. After the fact, if they already finished the aliyah, they shouldn't go back to the mistaken pasuk.<ref>The Rambam Tefillah 12:6 writes that the Baal Koreh should be corrected even for a small nuance. The Shulchan Aruch 142:1 adopts the opinion of the Rambam. Although the Mishna Brurah 142:1 implies that the Shulchan Aruch agrees with the Rama, the Kaf Hachaim 142:1 clarifies that this isn't the case. Kaf Hachaim indeed proves from the Zohar and other kabbalistic sources that every single punctuation and musical note (trup) is vital to the kriyat hatorah. (See also Mishna Brurah 143:21 that the Rama often argues with the Shulchan Aruch even without writing Yesh Omrim.) </ref> | ||
#According to Ashkenazim, if the Baal Koreh makes a mistake only if it changes the meaning | #According to Ashkenazim, if the Baal Koreh makes a mistake, they should only correct him if it changes the meaning of the word.<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. The Baal Koreh only needs to be corrected if the mistake changes the meaning of the word. The Rama 142:1 rules like the Mahari Ibn Chaviv.</ref> | ||
#Just | #Just as the Baal Koreh has to be careful not to make mistakes, the one who receives the Aliyah needs to be vigilant as well.<ref>Kaf Hachaim 142:1</ref> | ||
==When is Kriyat Hatorah | ==When is Kriyat Hatorah Over?== | ||
# 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> | # 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 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> | ||
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==Mi Sheberach== | ==Mi Sheberach== | ||
#When reciting the name of the person in a Mi sheberach the minhag is to recite the person name and his mother's name | #When reciting the name of the person in a Mi sheberach, the minhag is to recite the person's name and his mother's name (ploni ben plonit).<ref>Chazon Ovadia (Aveilut v. 1 p. 368), Yabia Omer OC 2:11. He cites several reasons for this minhag. 1) The identification of the mother is usually more certain than the father (Zohar Lech Lecha p. 84a, Kaf Hachaim 284:37, Maharshal in Chachmat Shlomo Shabbat 66b). Also, so as not to embarrass a child of a Jewish mother and a non-Jewish father, we always mention the mother's name (Yafeh Lelev 3:605). 2) It is hinted to in the pasuk of "והושיעה לבן אמתך" (Tehillim 86:16) and "ואני עבדך בן אמתך" (Tehillim 116:16) (Zohar ibid., Melamed Lhoil OC 1:23). 3) Chazal said that symbolically the flesh comes from a person's mother, and one's bones from one's father. Therefore, while a person is alive the Mi sheberach is made using the mother's name and after he's dead we use the father's name (Rashi Kiddushin 30b, [http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_41862_170.pdf Mekor Chesed 242:1]). 4) It is more effective to pray for mercy using the mother's name since she isn't accountable for bitul torah (Ben Yehoyada Brachot 55b). </ref> If the mother's name isn't known, you can use the father's name for a Mi sheberach.<ref>Yabia Omer OC 2:11:5</ref> | ||
#In a hashkava (Sephardic prayer for a deceased person, similar to Kel Maleh for Ashkenazim) Ashkenazim mention the name of a person's father and the Sephardic custom is to mention the mother's name.<ref>Melamed Lhoil 1:23, Chazon Ovadia (Aveilut v. 1 p. 368) based on Shabbat 66b, Kaf Hachaim 284:37, Yabia Omer 2:11.</ref> | #In a hashkava (Sephardic prayer for a deceased person, similar to Kel Maleh for Ashkenazim), Ashkenazim mention the name of a person's father and the Sephardic custom is to mention the mother's name.<ref>Melamed Lhoil 1:23, Chazon Ovadia (Aveilut v. 1 p. 368) based on Shabbat 66b, Kaf Hachaim 284:37, Yabia Omer 2:11.</ref> | ||
==Haftarah (Haftorah)== | ==Haftarah (Haftorah)== | ||
===Brachot on the Haftarah=== | ===Brachot on the Haftarah=== | ||
#One does not answer [[amen]] after the words Neemarim BeEmet but only after VeTzedek.<ref>Kitzur Shulchan Aruch 79:3</ref> | #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, according to Sephardim the maftir 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> | #At the end of the closing brachot of the Haftarah, according to Sephardim, the maftir 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 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 rather 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=== | ===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> | #If it is a double parsha, the Haftorah comes from the second parsha.<ref>Kitzur Shulchan Aruch 79:6</ref> | ||
