Previous Chapter 11 Next Chapter 13 Hebrew English Side by side
א מֹשֶׁה רַבֵּנוּ תִּקֵּן לָהֶם לִישְׂרָאֵל שֶׁיְּהוּ קוֹרִין בַּתּוֹרָה בָּרַבִּים בְּשַׁבָּת וּבְשֵׁנִי וּבַחֲמִישִׁי בְּשַׁחֲרִית כְּדֵי שֶׁלֹּא יִשְׁהוּ שְׁלֹשָׁה יָמִים בְּלֹא שְׁמִיעַת תּוֹרָה. וְעֶזְרָא תִּקֵּן שֶׁיְּהוּ קוֹרִין כֵּן בְּמִנְחָה בְּכָל שַׁבָּת מִשּׁוּם יוֹשְׁבֵי קְרָנוֹת. וְגַם הוּא תִּקֵּן שֶׁיְּהוּ קוֹרִין בְּשֵׁנִי וּבַחֲמִישִׁי שְׁלֹשָׁה בְּנֵי אָדָם וְלֹא יִקְרְאוּ פָּחוֹת מֵעֲשָׂרָה פְּסוּקִים:
1 Moses, our teacher, ordained that the Jews should read the Torah publicly on the Sabbath1 2 3 4 Minchah service on the Sabbath, because of the shopkeepers.5 6 7 8 9
ב וְאֵלּוּ הֵן הַיָּמִים שֶׁקּוֹרִין בָּהֶם בַּתּוֹרָה בְּצִבּוּר. בְּשַׁבָּתוֹת וּבְמוֹעֲדִים וּבְרָאשֵׁי חֳדָשִׁים וּבְתַעֲנִיּוֹת וּבַחֲנֻכָּה וּבְפוּרִים וּבְשֵׁנִי וַחֲמִישִׁי שֶׁבְּכָל שָׁבוּעַ וְשָׁבוּעַ. וְאֵין מַפְטִירִין בַּנְּבִיאִים אֶלָּא בְּשַׁבָּתוֹת וְיָמִים טוֹבִים וְתִשְׁעָה בְּאָב בִּלְבַד:
2 These are the days when the Torah is read publicly: Sabbaths, festivals,10 Rashei Chadashim ,11 12 13 14 haftarah 15 16 17 18
ג אֵין קוֹרִין בַּתּוֹרָה בְּצִבּוּר בְּפָחוֹת מֵעֲשָׂרָה אֲנָשִׁים גְּדוֹלִים בְּנֵי חוֹרִין. וְאֵין קוֹרִין פָּחוֹת מֵעֲשָׂרָה פְּסוּקִים. וַיְדַבֵּר עוֹלֶה מִן הַמִּנְיָן. וְלֹא יִהְיוּ הַקּוֹרִין פָּחוֹת מִשְּׁלֹשָׁה אֲנָשִׁים. וְאֵין מַתְחִילִין בְּפָרָשָׁה פָּחוֹת מִשְּׁלֹשָׁה פְּסוּקִים. וְאֵין מְשַׁיְּרִין בְּפָרָשָׁה פָּחוֹת מִשְּׁלֹשָׁה פְּסוּקִים. וְלֹא יִקְרָא הַקּוֹרֵא פָּחוֹת מִשְּׁלֹשָׁה פְּסוּקִים:
3 The Torah is never read in public in the presence of fewer than ten adult free men.19 20 Vayedaber 21 22 23 24 25 26 27
ד שְׁלֹשָׁה שֶׁקָּרְאוּ עֲשָׂרָה פְּסוּקִים שְׁנַיִם קוֹרְאִין שְׁלֹשָׁה שְׁלֹשָׁה וְאֶחָד אַרְבָּעָה. וּבֵין שֶׁהָיָה הַקּוֹרֵא אַרְבָּעָה רִאשׁוֹן אוֹ אַחֲרוֹן אוֹ אֶמְצָעִי הֲרֵי זֶה מְשֻׁבָּח:
4 [When] three people read ten verses: Two read three [verses each] and one, four [verses]. It is praiseworthy regardless of whether the one who read four [verses] is first,28 29 30
ה כָּל אֶחָד וְאֶחָד מִן הַקּוֹרִין פּוֹתֵחַ סֵפֶר תּוֹרָה וּמַבִּיט לַמָּקוֹם שֶׁהוּא קוֹרֵא בּוֹ. וְאַחַר כָּךְ אוֹמֵר בָּרְכוּ אֶת יְיָ׳ הַמְבֹרָךְ וְכָל הָעָם עוֹנִין בָּרוּךְ ה׳ הַמְבֹרָךְ לְעוֹלָם וָעֶד [ ]. וְחוֹזֵר וּמְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּחַר בָּנוּ מִכָּל הָעַמִּים וְנָתַן לָנוּ אֶת תּוֹרָתוֹ בָּרוּךְ אַתָּה יְיָ׳ נוֹתֵן הַתּוֹרָה. וְכָל הָעָם עוֹנִין אָמֵן. וְאַחַר כָּךְ קוֹרֵא עַד שֶׁיַּשְׁלִים לִקְרוֹת וְגוֹלֵל הַסֵּפֶר וּמְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר נָתַן לָנוּ תּוֹרָתוֹ תּוֹרַת אֱמֶת וְחַיֵּי עוֹלָם נָטַע בְּתוֹכֵנוּ בָּרוּךְ אַתָּה יְיָ׳ נוֹתֵן הַתּוֹרָה:
5 Each one of the readers opens the Torah scroll and looks at the place from which he is to read.31 32 Barchu et Ado-nai hamevorach , and all the people33 Baruch Ado-nai hamevorach le'olam va'ed .34 35 36 37 38 39 40 41
ו אֵין הַקּוֹרֵא בַּתּוֹרָה רַשַּׁאי לִקְרוֹת בַּתּוֹרָה עַד שֶׁיִּכְלֶה אָמֵן מִפִּי הַצִּבּוּר. קָרָא וְטָעָה אֲפִלּוּ בְּדִקְדּוּק אוֹת אַחַת מַחְזִירִין אוֹתוֹ עַד שֶׁיִּקְרָאֶנָּה בְּדִקְדּוּק. וְלֹא יִקְרְאוּ שְׁנַיִם בַּתּוֹרָה אֶלָּא הָאֶחָד לְבַדּוֹ. קָרָא וְנִשְׁתַּתֵּק יַעֲמֹד אַחֵר תַּחְתָּיו וְיַתְחִיל מִמָּקוֹם שֶׁהִתְחִיל הָרִאשׁוֹן שֶׁנִּשְׁתַּתֵּק וּמְבָרֵךְ בַּסּוֹף:
6 The person reading the Torah is not allowed to begin reading until the congregation ceases responding "Amen."42 43 44 45 46 47
ז אֵין הַקּוֹרֵא רַשַּׁאי לִקְרוֹת עַד שֶׁיֹּאמַר לוֹ גָּדוֹל שֶׁבַּצִּבּוּר לִקְרוֹת. וַאֲפִלּוּ חַזַּן הַכְּנֶסֶת אוֹ רֹאשׁ הַכְּנֶסֶת אֵינוֹ קוֹרֵא מֵעַצְמוֹ עַד שֶׁיֹּאמְרוּ לוֹ הַצִּבּוּר אוֹ גָּדוֹל שֶׁבָּהֶם לִקְרוֹת. וְצָרִיךְ אֶחָד לַעֲמֹד עִמּוֹ בִּשְׁעַת קְרִיאָה כְּדֶרֶךְ חַזָּן הָעוֹמֵד עִם הַקּוֹרְאִין:
7 The reader is not permitted to [begin] reading until the person of greatest stature within the community48 49 chazan or the gabbai 50 51 chazan reads from the Torah,]52 chazan stands together with the other readers.53
ח הַקּוֹרֵא יֵשׁ לוֹ לְדַלֵּג מִמָּקוֹם לְמָקוֹם בְּעִנְיָן אֶחָד כְּגוֹן (ויקרא טז א) ״אַחֲרֵי מוֹת״ וְ(ויקרא כג כז) ״אַךְ בֶּעָשׂוֹר״ שֶׁבְּפָרָשַׁת (ויקרא כא א) ״אֱמֹר אֶל הַכֹּהֲנִים״. וְהוּא שֶׁלֹּא יִקְרָא עַל פֶּה שֶׁאָסוּר לִקְרוֹת שֶׁלֹּא מִן הַכְּתָב אֲפִלּוּ תֵּבָה אַחַת. וְלֹא יִשְׁהֶה בְּדִלּוּג אֶלָּא כְּדֵי שֶׁיַּשְׁלִים הַתֻּרְגְּמָן תַּרְגּוּם הַפָּסוּק:
8 The reader may skip from place54 55 56 57 Acharei mot... 58 Ach be'asor , in the portion Emor el Hacohanim 59 60 61 62
ט כֵּיוָן שֶׁהִתְחִיל הַקּוֹרֵא לִקְרוֹת בַּתּוֹרָה אָסוּר לְסַפֵּר אֲפִלּוּ בִּדְבַר הֲלָכָה אֶלָּא הַכּל שׁוֹמְעִין וְשׁוֹתְקִין וּמְשִׂימִין לִבָּם לְמַה שֶּׁהוּא קוֹרֵא שֶׁנֶּאֱמַר (נחמיה ח ג) ״וְאָזְנֵי כָל הָעָם אֶל סֵפֶר הַתּוֹרָה״. וְאָסוּר לָצֵאת מִן הַכְּנֶסֶת בְּשָׁעָה שֶׁהַקּוֹרֵא קוֹרֵא. וּמֻתָּר לָצֵאת בֵּין אִישׁ לְאִישׁ. וּמִי שֶׁהוּא עוֹסֵק בַּתּוֹרָה תָּמִיד וְתוֹרָתוֹ אֻמְנוּתוֹ מֻתָּר לוֹ לַעֲסֹק בְּתַלְמוּד תּוֹרָה בְּשָׁעָה שֶׁהַקּוֹרֵא קוֹרֵא בַּתּוֹרָה:
9 Once the reader begins reading the Torah, it is forbidden [for the congregants] to talk,63 64 65 66 aliyot .67 68 69
י מִימוֹת עֶזְרָא נָהֲגוּ שֶׁיְּהֵא שָׁם תֻּרְגְּמָן מְתַרְגֵּם לָעָם מַה שֶּׁהַקּוֹרֵא קוֹרֵא בַּתּוֹרָה כְּדֵי שֶׁיָּבִינוּ עִנְיַן הַדְּבָרִים. וְהַקּוֹרֵא קוֹרֵא פָּסוּק אֶחָד בִּלְבַד וְשׁוֹתֵק עַד שֶׁיְּתַרְגֵּם אוֹתוֹ הַתֻּרְגְּמָן וְחוֹזֵר וְקוֹרֵא פָּסוּק שֵׁנִי. וְאֵין הַקּוֹרֵא רַשַּׁאי לִקְרוֹת לַמְתֻרְגְּמָן יוֹתֵר מִפָּסוּק אֶחָד:
10 From the time of Ezra,70 71 72 73
יא אֵין הַקּוֹרֵא רַשַּׁאי לְהַגְבִּיהַּ קוֹלוֹ יוֹתֵר מִן הַמְתַרְגֵּם. וְהַמְתַרְגֵּם לֹא יַגְבִּיהַּ קוֹלוֹ יוֹתֵר מִן הַקּוֹרֵא. וְאֵין הַמְתַרְגֵּם רַשַּׁאי לְתַרְגֵּם עַד שֶׁיִּכְלֶה הַפָּסוּק מִפִּי הַקּוֹרֵא. וְאֵין הַקּוֹרֵא רַשַּׁאי לִקְרוֹת פָּסוּק אַחֵר עַד שֶׁיִּכְלֶה הַתַּרְגּוּם מִפִּי הַתֻּרְגְּמָן. וְאֵין הַתֻּרְגְּמָן נִשְׁעָן לֹא לְעַמּוּד וְלֹא לְקוֹרָה אֶלָּא עוֹמֵד בְּאֵימָה וּבְיִרְאָה. וְלֹא יְתַרְגֵּם מִתּוֹךְ הַכְּתָב אֶלָּא עַל פֶּה. וְאֵין הַקּוֹרֵא רַשַּׁאי לְסַיֵּעַ לַתֻּרְגְּמָן שֶׁלֹּא יֹאמְרוּ תַּרְגּוּם כָּתוּב בַּתּוֹרָה. וְהַקָּטָן מְתַרְגֵּם עַל יְדֵי גָּדוֹל וְאֵין כָּבוֹד לַגָּדוֹל שֶׁיְּתַרְגֵּם עַל יְדֵי קָטָן. וְלֹא יִהְיוּ הַמְתַרְגְּמִין שְׁנַיִם כְּאֶחָד אֶלָּא אֶחָד קוֹרֵא וְאֶחָד מְתַרְגֵּם:
11 The reader is not permitted to raise his voice above that of the translator, nor should the translator raise his voice above that of the reader. The translator is not permitted to [begin] translating until the reader completes reading the verse, nor may the reader [begin] reading another verse until the translator has completed the translation.
יב וְלֹא כָּל הַמִּקְרָאוֹת מְתַרְגְּמִינַן בְּצִבּוּר. (בראשית לה כב) ״מַעֲשֵׂה רְאוּבֵן״ וּ(במדבר ו כב כז) ״בִרְכַּת כֹּהֲנִים״ וּמַעֲשֵׂה הָעֵגֶל מִן (שמות לב כא) ״וַיֹּאמֶר משֶׁה אֶל אַהֲרֹן״ עַד (שמות לב כה) ״וַיַּרְא משֶׁה אֶת הָעָם״ וְגוֹ׳ וְעוֹד פָּסוּק אֶחָד (שמות לב לה) ״וַיִּגֹּף ה׳ אֶת הָעָם״ כֻּלָּם נִקְרָאִין וְלֹא מִתַּרְגְּמִין. וּבְמַעֲשֵׂה אַמְנוֹן בַּמָּקוֹם שֶׁנֶּאֱמַר (שמואל ב יג א) ״אַמְנוֹן בֶּן דָּוִד״ נִקְרָא וְלֹא מִתַּרְגֵּם:
12 Not all passages from the Torah are translated in public. All [of the following passages] should be read, but not translated: the incident involving Reuven, the priestly benediction, [the passage describing the sin] of the golden calf from "And Moses told Aharon" (Exodus 32:21 until "And Moses saw the people" (Exodus 32:25 and one other verse, "And God set a plague upon the people" (Exodus 32:35 .
יג הַמַּפְטִיר בַּנָּבִיא צָרִיךְ לִקְרוֹת בַּתּוֹרָה תְּחִלָּה אֲפִלּוּ שְׁלֹשָׁה פְּסוּקִים. חוֹזֵר וְקוֹרֵא מַה שֶּׁקָּרָא לְפָנָיו. וְלֹא יַפְטִיר בַּנָּבִיא עַד שֶׁיִּגְלל סֵפֶר תּוֹרָה. וְלֹא יִפְחֹת מֵעֶשְׂרִים וְאֶחָד פְּסוּקִים. וְאִם שָׁלֵם הָעִנְיָן בְּפָחוֹת מֵאֵלּוּ אֵינוֹ צָרִיךְ לְהוֹסִיף. וְאִם קָרָא עֲשָׂרָה פְּסוּקִים וְתִרְגְּמָן הַמְתַרְגֵּם דַּיּוֹ וַאֲפִלּוּ לֹא שָׁלֵם הָעִנְיָן. וּבַנָּבִיא אֶחָד קוֹרֵא וַאֲפִלּוּ שְׁנַיִם מְתַרְגְּמִין. וּמְדַלֵּג מֵעִנְיָן לְעִנְיָן אַחֵר. וְאֵינוֹ מְדַלֵּג מִנָּבִיא לְנָבִיא אֶלָּא בִּנְבִיאִים שֶׁל שְׁנֵים עָשָׂר בִּלְבַד. וּבִלְבַד שֶׁלֹּא יְדַלֵּג מִסּוֹף הַסֵּפֶר לִתְחִלָּתוֹ. וְכָל הַמְדַלֵּג לֹא יִשְׁהֶה בְּדִלּוּג אֶלָּא כְּדֵי שֶׁיַּשְׁלִים הַמְתַרְגֵּם תַּרְגּוּמוֹ:
13 The person who reads the haftarah 74 75 76 77 haftarah until the Torah scroll has been rolled closed. He should not read fewer than twenty-one verses [as the haftarah ].78 79 haftarah is translated, it is sufficient even if the concept is not completed.80 81 82 83 84 85 86
יד הַקּוֹרֵא בַּנָּבִיא יֵשׁ לוֹ לִקְרוֹת לַתֻּרְגְּמָן שְׁלֹשָׁה פְּסוּקִים וְהַמְתַרְגֵּם מְתַרְגֵּם שְׁלָשְׁתָּן זֶה אַחַר זֶה. וְאִם הָיוּ שְׁלֹשָׁה הַפְּסוּקִים שָׁלֹשׁ פָּרָשִׁיּוֹת לֹא יִקְרָא לַתֻּרְגְּמָן אֶלָּא אֶחָד אֶחָד בִּלְבַד:
14 A person reading from the prophets may read three verses to the translator at one time,87 88 89
טו הַמַּפְטִיר בַּנָּבִיא מְבָרֵךְ לְפָנָיו בְּרָכָה אַחַת. בָּרוּךְ אַתָּה ה׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּחַר בִּנְבִיאִים וְכוּ׳. וּמְבָרֵךְ לְאַחֲרָיו אַרְבַּע בְּרָכוֹת. בְּרָכָה רִאשׁוֹנָה חוֹתֵם בָּהּ הָאֵל הַנֶּאֱמָן בְּכָל דְּבָרָיו. שְׁנִיָּה חוֹתֵם בָּהּ בּוֹנֶה יְרוּשָׁלַיִם. שְׁלִישִׁית חוֹתֵם בָּהּ מָגֵן דָּוִד. רְבִיעִית חוֹתֵם בָּהּ עִנְיַן קְדֻשַּׁת הַיּוֹם כְּמוֹ שֶׁחוֹתֵם בַּתְּפִלָּה. וְכֵן אִם חָל רֹאשׁ חֹדֶשׁ לִהְיוֹת בְּשַׁבָּת הַמַּפְטִיר בַּנָּבִיא מַזְכִּיר רֹאשׁ חֹדֶשׁ בִּבְרָכָה זוֹ כְּמוֹ שֶׁמַּזְכִּיר בַּתְּפִלָּה:
15 The person who reads the haftarah recites one blessing before [beginning his reading]: Blessed are You, God, our Lord, King of the universe, who chose prophets....90 91 92 93 94 95 96 97 Shemoneh Esreh .98 haftarah mentions Rosh Chodesh in99 100 Shemoneh Esreh .101
טז כַּמָּה הֵן הַקּוֹרְאִין. בְּשַׁבָּת בְּשַׁחֲרִית קוֹרְאִין שִׁבְעָה. וּבְיוֹם הַכִּפּוּרִים שִׁשָּׁה. וּבְיָמִים טוֹבִים חֲמִשָּׁה. אֵין פּוֹחֲתִין מֵהֶן אֲבָל מוֹסִיפִין עֲלֵיהֶם. בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד קוֹרִין אַרְבָּעָה. בְּשַׁבָּת וּבְיוֹם הַכִּפּוּרִים בְּמִנְחָה וּבְשֵׁנִי וּבַחֲמִישִׁי שֶׁל כָּל הַשָּׁנָה וּבַחֲנֻכָּה וּבְפוּרִים בְּשַׁחֲרִית וּבִימֵי הַתַּעֲנִית בְּשַׁחֲרִית וּבְמִנְחָה קוֹרִין שְׁלֹשָׁה. אֵין פּוֹחֲתִין מִמִּנְיַן זֶה וְאֵין מוֹסִיפִין עֲלֵיהֶן:
16 How many readers [are called to the Torah]? On Sabbath morning, seven; on Yom Kippur, six; on festivals, five.102 103 104 Rashei Chadashim and on Chol Hamo'ed , four people [are called to read [from the Torah].105 Minchah service, on Mondays and Thursdays throughout the entire year, on Chanukah and Purim in the morning service, and on fast days in the morning and Minchah services106 107 108 109
יז אִשָּׁה לֹא תִּקְרָא בְּצִבּוּר מִפְּנֵי כְּבוֹד הַצִּבּוּר. קָטָן הַיּוֹדֵעַ לִקְרוֹת וְיוֹדֵעַ לְמִי מְבָרְכִין עוֹלֶה מִמִּנְיַן הַקּוֹרְאִים. וְכֵן מַפְטִיר עוֹלֶה מֵהַמִּנְיָן שֶׁהֲרֵי הוּא קוֹרֵא בַּתּוֹרָה. וְאִם הִפְסִיק שְׁלִיחַ צִבּוּר בְּקַדִּישׁ בֵּין מַשְׁלִים וּבֵין הַמַּפְטִיר אֵינוֹ עוֹלֶה מִן הַמִּנְיָן. צִבּוּר שֶׁלֹּא הָיָה בָּהֶם יוֹדֵעַ לִקְרוֹת אֶלָּא אֶחָד עוֹלֶה וְקוֹרֵא וְיוֹרֵד וְחוֹזֵר וְקוֹרֵא שְׁנִיָּה וּשְׁלִישִׁית עַד שֶׁיִּגְמֹר מִנְיַן הַקּוֹרְאִים שֶׁל אוֹתוֹ הַיּוֹם:
17 A woman should not read the Torah publicly, as a token of respect for the community.110 111 112 113 114 haftarah is counted as one of the required number [of people called to the Torah], because he also reads from the Torah. [However,] if the leader of the congregation interrupted [by reciting] Kaddish between the conclusion of the Torah reading and the reading of the person who recites the haftarah ,115 116 117 118 119 aliyot designated for that day.120
יח בְּכָל קְרִיאָה וּקְרִיאָה מֵאֵלּוּ כֹּהֵן קוֹרֵא רִאשׁוֹן וְאַחֲרָיו לֵוִי וְאַחֲרָיו מִיִּשְׂרָאֵל. וּמִנְהָג פָּשׁוּט הוּא הַיּוֹם שֶׁאֲפִלּוּ כֹּהֵן עַם הָאָרֶץ קוֹדֵם לִקְרוֹת לִפְנֵי חָכָם גָּדוֹל יִשְׂרָאֵל. וְכָל מִי שֶׁהוּא גָּדוֹל מֵחֲבֵרוֹ בְּחָכְמָה קֹדֶם לִקְרוֹת. וְהָאַחֲרוֹן שֶׁגּוֹלֵל סֵפֶר תּוֹרָה נוֹטֵל שָׂכָר כְּנֶגֶד הַכּל. לְפִיכָךְ עוֹלֶה וּמַשְׁלִים אֲפִלּוּ גָּדוֹל שֶׁבַּצִּבּוּר:
18 In all of these [Torah] readings, a priest reads first;121 122 123 124 125 126 aliyah .127
יט אֵין שָׁם כֹּהֵן עוֹלֶה יִשְׂרָאֵל. וְלֹא יַעֲלֶה אַחֲרָיו לֵוִי כְּלָל. אֵין שָׁם לֵוִי כֹּהֵן שֶׁקָּרָא רִאשׁוֹן חוֹזֵר וְקוֹרֵא הוּא עַצְמוֹ פַּעַם שְׁנִיָּה בִּמְקוֹם לֵוִי. אֲבָל לֹא יִקְרָא אַחֲרָיו כֹּהֵן אַחֵר שֶׁמָּא יֹאמְרוּ הָרִאשׁוֹן פָּסוּל וּלְפִיכָךְ עוֹלֶה כֹּהֵן אַחֵר. וְכֵן לֹא יִקְרָא לֵוִי אַחַר לֵוִי שֶׁמָּא יֹאמְרוּ אֶחָד מִשְּׁנֵיהֶם פָּסוּל:
19 When there are no priests present,128 129 130 aliyah returns and reads [from the Torah] a second time in place of the Levite. Another priest should not read [from the Torah] after him, lest others say that there is a blemish in the first's lineage,131 aliyah .132
כ כֵּיצַד סֵדֶר הַקְּרִיאָה בַּתּוֹרָה. אַחַר הַתְּפִלָּה כָּל יוֹם שֶׁיֵּשׁ בּוֹ תְּפִלַּת מוּסָף אַחַר שֶׁיִּגְמֹר שְׁלִיחַ צִבּוּר תְּפִלַּת שַׁחֲרִית אוֹמֵר קַדִּישׁ וּמוֹצִיא סֵפֶר תּוֹרָה וְקוֹרֵא לְאֶחָד אֶחָד מִן הַצִּבּוּר וְעוֹלִין וְקוֹרִין בַּתּוֹרָה. וּכְשֶׁגּוֹמְרִין מַחֲזִיר סֵפֶר תּוֹרָה לִמְקוֹמָהּ וְאוֹמֵר קַדִּישׁ וּמִתְפַּלְּלִין תְּפִלַּת מוּסָף. וְיָמִים שֶׁיֵּשׁ בָּהֶן מַפְטִיר וּמוּסָף נָהֲגוּ לוֹמַר קַדִּישׁ קֹדֶם שֶׁיַּעֲלֶה הַמַּפְטִיר. וְיֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לוֹמַר קַדִּישׁ אַחַר הַמַּפְטִיר:
20 What is the order [of the service] when the Torah is read after prayer?133 Musaf service,134 Kaddish 135 136 137 138 Kaddish ,139 Musaf service.140 haftarah is read and there is a Musaf service,141 Kaddish before the person who reads the haftarah ascends [for his aliyah ].142 Kaddish after the person who reads the haftarah [completes his Torah reading].143
כא וּבְמִנְחָה שֶׁל שַׁבָּת וְשֶׁל יוֹם הַכִּפּוּרִים אַחַר שֶׁיִּגְמֹר שְׁלִיחַ צִבּוּר (תהילים קמה א) ״תְּהִלָּה לְדָוִד״ וְסֵדֶר הַיּוֹם אוֹמֵר קַדִּישׁ וּמוֹצִיא סֵפֶר תּוֹרָה וְעוֹלִין וְקוֹרִין בּוֹ וּמַחֲזִירוֹ וְאוֹמֵר קַדִּישׁ וּמִתְפַּלְּלִין מִנְחָה. וְכֵן בְּתַעֲנִית קוֹרְאִין בְּמִנְחָה וְאַחַר כָּךְ אוֹמֵר קַדִּישׁ וּמִתְפַּלְּלִין תְּפִלַּת מִנְחָה. אֲבָל בְּיוֹם טוֹב לֹא נָהֲגוּ לִקְרוֹת בְּמִנְחָה:
21 During the Minchah service on the Sabbath and on Yom Kippur, after the leader of the congregation completes Tehillah l'David and the order of Kedushah ,144 Kaddish ,145 146 147 Kaddish ,148 Minchah service.149 150 Minchah service.151 Kaddish is recited,152 Minchah service is recited. On festivals, it is not customary to read [the Torah] in the Minchah service.153
כב וְיוֹם שֶׁאֵין בּוֹ מוּסָף כְּשֶׁגּוֹמֵר תְּפִלַּת שַׁחֲרִית אוֹמֵר קַדִּישׁ וּמוֹצִיא סֵפֶר תּוֹרָה וְקוֹרְאִין בּוֹ וּמַחֲזִירוֹ וְאוֹמֵר קַדִּישׁ וְאַחַר כָּךְ אוֹמֵר (תהילים קמה א) ״תְּהִלָּה לְדָוִד״ וְסֵדֶר הַיּוֹם כְּדֶרֶךְ שֶׁאוֹמְרִים בְּכָל יוֹם וְאוֹמֵר קַדִּישׁ וְכָל הָעָם נִפְטָרִין:
22 [When the Torah is read on] a day when Musaf is not recited,154 Shemoneh Esreh is completed,155 Kaddish 156 157 Tehillah l'David and the order of Kedushah ,158 159 Kaddish 160
כג אֵין קוֹרְאִין בְּחֻמָּשִׁין בְּבָתֵּי כְּנֵסִיּוֹת מִשּׁוּם כְּבוֹד צִבּוּר. וְאֵין גּוֹלְלִין סֵפֶר תּוֹרָה בְּצִבּוּר מִפְּנֵי טֹרַח הַצִּבּוּר שֶׁלֹּא יַטְרִיחַ עֲלֵיהֶם לִהְיוֹתָן עוֹמְדִין עַד שֶׁיִּגְלל סֵפֶר תּוֹרָה. לְפִיכָךְ אִם יִצְטָרְכוּ לִקְרוֹת שְׁנֵי עִנְיָנִים מוֹצִיאִין שְׁנֵי סִפְרֵי תּוֹרָה. וְלֹא יִקְרָא אִישׁ אֶחָד עִנְיָן אֶחָד בִּשְׁתֵּי תּוֹרוֹת שֶׁמָּא יֹאמְרוּ סֵפֶר רִאשׁוֹן פָּגוּם הָיָה וּלְפִיכָךְ קוֹרֵא בַּשֵּׁנִי:
23 It is not proper to read from chumashim in synagogues, as a token of respect for the community.161 162 163 164 165
כד כָּל הַגּוֹלֵל סֵפֶר תּוֹרָה גּוֹלְלוּ מִבַּחוּץ וּכְשֶׁהוּא מְהַדְּקוֹ מְהַדְּקוֹ מִבִּפְנִים. וְצָרִיךְ לְהַעֲמִידוֹ עַל הַתֶּפֶר כְּדֵי שֶׁלֹּא יִקָּרַע. מָקוֹם שֶׁמּוֹצִיאִין סֵפֶר תּוֹרָה אַחַר שֶׁקּוֹרְאִין בּוֹ וּמוֹלִיכִין אוֹתוֹ לְבֵית אַחֵר לְהַצְנִיעוֹ אֵין הַצִּבּוּר רַשָּׁאִין לָצֵאת עַד שֶׁיֵּצֵא סֵפֶר תּוֹרָה וִילַוּוּ אוֹתוֹ וְהֵם אַחֲרָיו עַד הַמָּקוֹם שֶׁמַּצְנִיעִין אוֹתוֹ בּוֹ:
24 When a person rolls a Torah scroll [closed],166 167 168 169 170 171 172 173
1 See also Chapter 13, Halachah 8.2 Tosafot, Bava Kama 82a relates that these days are days of Divine favor.3 The Mishnah Berurah 135:1 states that, although ideally the Torah should be read in the morning service, if one fails to do so, it may be read the entire day.4 Bava Kama 82b quotes Exodus 15:22: "And they travelled three days without finding water," and explains:5 The Hebrew, יושבי קרנות, literally means "those who sit on the street corners." Our translation is based on Rashi's commentary (Bava Kama , loc. cit. ). He explains that during the week, these people were involved with their businesses and could not attend the Torah reading. Therefore, Ezra instituted a special Torah reading for them on the Sabbath, when work is prohibited.6 Megillah 21b relates that the number three reflects the three divisions among the Jewish people: priests, Levites, and Israelites; alternatively, the three divisions in the Written Law (the Torah, Prophets, and Holy Writings).7 In Talmudic times, the person called to the Torah would read from the Torah himself. Our custom of having one reader is discussed in the commentary on Halachah 17.8 Bava Kama (loc. cit. ) explains that originally either one person would read three verses, or three people would read three verses.9 Megillah (loc. cit. ) states that the ten verses allude to the ten commandments and the ten utterances of creation; alternatively, they represent the ten people who attend a synagogue at all times. (See Halachah 3.)10 including Chol Hamo'ed , the intermediate days of the festival. (See Chapter 13, Halachot 8-16.)11 Soferim 10:1 attributes the introduction of the practice of reading the Torah on all the abovementioned days to Moses. (See Chapter 13, Halachah 4, regarding the Rosh Chodesh Torah reading.)12 See Chapter 13, Halachah 18.13 See Chapter 13, Halachah 17.14 and Mondays and Thursdays each week.15 The Pardes states that the reading of the haftarah was instituted on the days when work is forbidden because the people had more time then and were able to devote themselves to Torah study. The Avudraham relates that the reading of the haftarah was instituted when the Greeks forbade the public reading of the Torah. To compensate, the Jews instituted the reading of parallel portions from the prophets. Even after the decree was nullified, the custom remained.16 In Hilchot Ta'aniot 1:17, the Rambam states that on fast days declared because of communal distress, the haftarah is read in the afternoon service. However, the Beit Yosef (Orach Chayim 574) explains that the laws concerning the reading of the Torah and the haftarah are discussed primarily in this and the following chapter of the Mishneh Torah . Hence, the decision here should be followed and the haftarah should not be recited.17 when work is not permitted18 Although work is permitted on Tish'ah B'Av, as mentioned in Hilchot Ta'aniot 5:10, Torah Sages have accepted the custom not to work on that day, and our Sages declared that no one will see a sign of blessing from work done on tAlthough work is permitted on Tish'ah B'Av, as mentioned in Hilchot Ta'aniot 5:10, Torah Sages have accepted the custom not to work on that day, and our Sages declared that no one will see a sign of blessing from work done on that day. Hence, there is no difficulty in reading the haftarah in the morning. (See Chapter 13, Halachah 18.)haftarah on fast days in the Minchah service (Ramah, Orach Chayim 566:1).hat day. Hence, there is no difficulty in reading the haftarah in the morning. (See Chapter 13, Halachah 18.)haftarah on fast days in the Minchah service (Ramah, Orach Chayim 566:1).19 See Chapter 8, Halachot 4-6.20 See Halachah 1. Hagahot Maimoniot notes that the reading for Purim contains only nine verses, but explains that since this passage discusses a complete subject, an exception is made. (See also Shulchan Aruch, Orach Chayim 137:1.)21 i.e., a verse beginning "And God said to Moses:...." Although it is merely an introductory phrase, it...22 i.e., one of the required ten verses. The Shulchan Aruch (Orach Chayim 137:4) states that, after the fact, if only nine verses were read, it is sufficient.23 See Halachah 1.24 In addition to the 54 weekly Torah portions, the Torah is divided into 290 smaller passages (parshiot ). (See Hilchot Sefer Torah , Chapter 8.)25 A person who begins a new passage in the midst of his aliyah should read at least three verses, lest another person enter when he begins that passage and think that he has read fewer than three verses (Megillah 22a). The 14Shulchan Aruch (Orach Chayim , loc. cit. ) states that if a person read only two verses, they must be read again.26 lest someone who leaves before the next person reads from the Torah come to the mistaken conclusion that he has read fewer than three verses (Megillah , loc. cit. ). (See Chapter 13, Halachah 4. See also Shulchan Aruch, Orach Chayim , 138.)27 The three verses allude to the threefold division of the written law (Megillah 24a). Even when an entire passage has only two verses, the reader must add at least three more verses from another passage.aliyah of the portion to be read on the following Sabbath on Mondays and Thursdays was not fixed in the Rambam's time. Hence, these ground rules were necessary. (See Mishnah Berurah 137:4.)28 for the most important person is called to the Torah first (Megillah 21b).29 based on the principle to "always proceed higher in holy matters" (loc. cit. ).30 regarding the Menorah, the middle branch was most important (loc. cit. ).31 Megillah 32a mentions a difference of opinion between Rabbi Yehudah, who maintains that the blessings for the Torah should be recited while the Torah scroll is open (as quoted by the Rambam), and Rabbi Meir, who maintains that the Torah scroll should be closed, lest the people err and think that the blessings are written in the Torah.Shulchan Aruch (Orach Chayim 139:4) quotes the Rambam's decision, the Be'ur Halachah explains that Rabbi Yehudah maintains that one is not obligated to close the Torah scroll before reciting the blessing. However, there is nothing wrong in doing so. Therefore, in many communities the custom is to roll the Torah closed before reciting the blessing.Shulchan Aruch (loc. cit. , 140:3) regarding the ruling when one looks at the wrong passage in the Torah before reciting the blessing.32 The Shulchan Aruch (loc. cit. , 139:6) emphasizes how Barchu and the blessings for the Torah should be recited in a loud voice.33 the person reciting the blessing also joins in reciting the following phrase (Shulchan Aruch , loc. cit. :7)34 See Chapter 9, Halachah 1.35 Note the description of Ezra's reading of the Torah, in Nechemiah, Chapter 8, which relates how "Ezra opened the scroll... and blessed God."36 This is the third of the blessings of the Torah mentioned in Chapter 7, Halachah 10. Even someone who had just recited the blessings before the Torah as part of his individual prayers recites this blessing as a gesture of respect for the community.37 Note Rashi's commentary, Berachot 21a. Note also the comments of the Hagahot Maimoniot , Chapter 7, Halachah 15, that a person can fulfill his requirement of reciting one hundred blessings on the Sabbath by answering "Amen" to these blessings.38 The Kessef Mishneh states that this is done in deference to Rabbi Meir's opinion mentioned above. The Lechem Yehudah explains that it is a gesture of respect for the Torah.39 This is the text usually recited in Sephardic communities. In Ashkenazic communities, the word, תורתו (His Torah), is not included in the blessing. Interestingly, the Yemenite manuscripts of the Mishneh Torah also omit this word.40 Our translation follows the printed text of the Mishneh Torah . Note the Shulchan Aruch (loc. cit. 139:10), which follows the text - חיי העולם (adding a ה as a modifier) - "the life of the world (to come)."41 It is proper to recite this phrase only once the Torah has been read. Only after it has been studied, does the Torah serve as a source of life (Avudraham ).42 so that their recitation of "Amen" will not drown out the Torah reading. Today, in communities where the Torah is read by a person other than the one reciting the blessings, it is customary for the reader to prolong his recitation of "Amen" slightly, so that everyone will know when the Torah reading begins (Mishnah Berurah 141:17).43 Rabbenu Manoach explains that this law reflects a fundamental philosophical principle. Sanhedrin 99a states that anyone who says that even one letter of the Torah was not given by God is considered as "one who scorned the word of God." Therefore, every letter in the Torah must be pronounced correctly.44 This applies even if one has already read other verses or even recited the blessing over the verse which was read incorrectly (Mishnah Berurah 142:2).45 for the voice of two people cannot be heard at the same time. Note the Rambam's decision, Hilchot Shofar 3:6. See also a contrasting decision in Hilchot Megillah 2:7.Shulchan Aruch, Orach Chayim 141:2).46 In his responsa, the Rambam cites the Jerusalem Talmud (Berachot 5:3) to explain why this law differs from the law mentioned in Chapter 10, Halachah 4, which states that if a chazan cannot continue the recitation of the Shemoneh Esreh , the person who replaces him begins from the point where he left off. The Rambam explains that it is necessary for the second person reading the Torah to repeat the verses, because otherwise, the verses read by the initial reader will not be included in the concluding blessing.47 Nevertheless, according to the Rambam, the second reader need not recite the blessing before the Torah reading. Rabbenu Asher (whose opinion is quoted by the Shulchan Aruch , loc. cit. , 140:1) does not accept this decision, and requires the person who continues reading to recite the first blessing before he begins reading the Torah.48 the Rabbi or spiritual leader.49 Though this law is apparent from the Tosefta referred to below, no explicit source is mentioned by the commentaries.50 Our translation is based on Rashi's commentary (Yoma 68b), which describes the rosh hak'nesset as the one who appoints the leader of prayer and gives out the aliyot .51 This law is quoted from the Tosefta, Megillah 3:21, which explains that this restriction was instituted to prevent the synagogue functionaries from taking advantage of their position, and thus create a rift between them and the other congregants.52 As discussed in the commentary on Halachah 17, the Rambam requires the person who receives an aliyah to read from the Torah himself. Thus, the chazan would read only when he, himself, received an aliyah .53 The Jerusalem Talmud (Megillah 4:1) explains the source for this practice. Just as an intermediary was involved with the giving of the Torah - as Deuteronomy 5:5 states: "I stood between you and God, your Lord" - so, too, another person should stand together with the reader at the reading of the Torah.Soferim 14:14 (quoted by the Mishnah Berurah 141:16), which mentions the custom that two other people stand by the reader while the Torah is read, one on his right and one on his left.54 from one passage in the Torah55 to a different passage in the Torah56 However, skipping from one subject to another subject is forbidden, because it may confuse the listeners. (See the Shulchan Aruch, Orach Chayim 144:1.)57 The Rambam chooses as his example the passages read by the High Priest in the Temple on Yom Kippur. However, as explained in the Mishnah (Yoma 7:1), the High Priest, himself, would not skip from passage to passage in the Torah.58 Leviticus, Chapter 16, which describes in detail the Yom Kippur offerings.59 Leviticus 23:26-32, which describes the mitzvah to fast and the prohibition of work on Yom Kippur.60 Rav Kapach cites the Midrash Tanchuma, Va'era 5, which states:Gittin 60b, which mentions a general prohibition against reciting verses from the written Torah by heart.61 See Halachah 10.62 because waiting any longer would be an affront to the congregation (Yoma 69b).aliyot , so that it will not be noticeable to the listeners.63 The Shulchan Aruch (Orach Chayim 146:1) states that the prohibition applies even between aliyot .64 The Mishnah Berurah 146:5 mentions that if it is necessary to prevent a person from committing a sin, one may speak even while the Torah is being read.65 This describes Ezra's reading of the Torah to the people who returned to Zion on Rosh HaShanah.66 This prohibition applies even though one has already heard the Torah reading oneself and there are ten other people listening to the Torah reading (Mishnah Berurah 146:1).Berachot 8a interprets Isaiah 1:28, "Those who turn away from God will be destroyed," as a reference to a person who leaves the synagogue when the Torah scroll is open.67 provided there are ten others who will remain to hear the Torah reading, and one has fulfilled (or will be able to fulfill) one's obligation to hear the Torah. Even under these circumstances, leaving the synagogue is not desirable (Mishnah Berurah 146:2-3).68 The license for such a person to ignore the Torah reading in order to concentrate on his studies is taken from Berachot (loc. cit. ), which relates that while the Torah was being taken out, Rav Sheshet would turn his back and occupy himself in his studies, saying, "Let them be occupied in what concerns them, while we will be occupied in what concerns us."Hilchot Talmud Torah 1:4, which states that the mitzvah of Torah study takes precedence over all other commandments. Based on this principle, Rabbi Shimon bar Yochai and his disciples would not interrupt their studies even for prayer (Shabbat 11a - see Chapter 6, Halachah 8). However, the Shulchan Aruch (loc. cit. 106:3) states that this applies only to scholars like Rabbi Shimon, who never interrupt their studies at all. However, at present, even scholars whose occupation is Torah must interrupt their studies for prayer, for they make other interruptions as well.Kessef Mishneh notes that the citation of the behavior of Rav Sheshet as a source for this halachah appears to support the latter opinion. Rav Sheshet, like the other Amoraim of the Talmudic period, was not considered to be on the same level as Rabbi Shimon. In contrast, the Mishnah Berurah 146:9 maintains that, at present, we have no scholars who have the level of devotion to Torah study that would permit such a leniency.69 The Shulchan Aruch (loc. cit. 146:2) and the Mishnah Berurah 146:8-10 place various restrictions on this license. There must be ten others listening to the Torah, the person must study quietly, and he should turn away and begin his studies before the Torah reading is begun.70 when the Jews who returned from the Babylonian exile did not speak Hebrew fluently. (See Chapter 1, Halachah 4.)71 The Book of Nechemiah, Chapter 8, describes Ezra's reading of the Torah to the people on Rosh HaShanah. Verses 7 and 8 explain that "they caused the people to understand the reading." Megillah 3a explains that this refers to the translation of the Torah.72 For the two voices will prevent the people from hearing either of them.73 lest the translator become confused.Tur (Orach Chayim 145) writes that even in Talmudic times, it was not customary to translate the Torah in all communities. He explains that, in his age, the custom of translating the Torah had already been ceased because the people did not understand the Aramaic translation traditionally used. The rabbis did not want to translate the Torah into the languages which the people did understand, because of the possibility of error and misinterpretation. Such fears had not existed in regard to the Aramaic translation, since it had been composed with Ruach Hakodesh (Divine inspiration).Tur , however, also mentions the opinion of Rav Natrunai Gaon, who maintains that the translation should be done freely, so that the people can understand, without referring to the traditional text.]Tur 's opinion is accepted by the Shulchan Aruch (Orach Chayim 145:3) and in nearly all contemporary Jewish communities, the custom of using a translator during the Torah reading is no longer practiced. For this reason, rather than present a running commentary on Halachot 11 and 12, we have limited our comments to short footnotes.1. Berachot 45a states that this principle is derived from the giving of the Torah on Mount Sinai. God, "the Reader," did not lift his voice over that of Moses, "the translator."Hilchot Talmud Torah 4:3.2. The Jerusalem Talmud (Megillah 4:1) mentions that we should approach the Torah reading with awe, reflecting the awe experienced by the Jews at Mount Sinai.3. Rabbenu Nissim maintains that this prohibition only applied before Rabbi Yehudah HaNasi permitted the oral tradition to be recorded. Afterwards, it was permitted for the translator to use a written text. Rabbenu Nissim's position is somewhat difficult to accept, since the Jerusalem Talmud (Megillah , loc. cit. ), the source for this law, was written several hundred years after Rabbi Yehudah HaNasi granted this leniency. Nevertheless, Rabbenu Nissim's view was widely accepted.4. The Tosefta, Megillah 3:21, cites the example of Aharon, who served as a spokesman for Moses. See also Kessef Mishneh .5. Genesis 35:22. The direct translation of this verse would be unbecoming to both Reuven and Jacob (Rashi, Megillah 25a).6. The third of the priestly blessings states: "May God turn His countenance to you...." This appears to be a direct contradiction to the description of God (Deuteronomy 10:17 as "not turning His face...." Though our Sages resolved that difficulty (Berachot 20b), a problem might come up in a simple translation of the verse.loc. cit. ). Alternatively, the narrative places a major burden of responsibility on Aharon (Tosafot, Megillah , loc. cit. ).8. The commentaries note that this passage is not read as a haftarah at present. Rav Kapach states that the need to make this statement indicates that in Talmudic times, the passages that were read as haftarot were not fixed and there was some room for choice.9. Verses from the Torah cannot be skipped in a public Torah reading. However, it is permitted to skip verses from the prophets while reading the haftarah (Tos'fot Yom Tov, Megillah 10:3).74 See the commentary on Halachah 2 for a description of the origin of the custom of reading the haftarah .75 This was instituted as a token of respect for the Torah reading. Reading from the prophets without reading from the Torah would imply an equivalence between the seven people who read from the Torah and the one who reads from the prophets (Megillah 23a).76 As mentioned in Halachah 3, each person called to the Torah must read at least three verses.77 i.e., the concluding three lines of the Torah reading.Tosafot, Megillah 23a, which states that in Talmudic times, the person who recited the haftarah would read a separate portion from the Torah. It is our custom that on festivals and in the special circumstances described in Chapter 13, Halachot 20-24, that the person who reads the haftarah reads a separate Torah portion.haftarah until the Torah scroll has been rolled closed. - Rashi, Sotah 39b, states that the person reading the haftarah should wait to allow the person who rolled the Torah closed also to hear the haftarah . Others explain that it is not respectful to the Torah for it be open while the haftarah is being read.78 Since an aliyah has a minimum of three verses, the twenty-one verses of the haftarah will parallel the seven aliyot of the Torah reading (Megillah 23a).79 Megillah (loc. cit. ) cites the eight concluding verses from Jeremiah, Chapter 7, which were read as the haftarah for Parashat Tzav . (At present, it is customary to add a number of other verses to that haftarah . The haftarah read for Parashat Ki Tetzey has only ten verses.)80 Rabbenu Nissim explains that after the final verse is translated, one should repeat the verse in its original to conclude with the words of the prophet. Thus, the ten verses, the ten translations, and the repetition of the verse will reach the sum of twenty-one.81 Though Halachah 11 prohibits two people to serve as translators for the Torah simultaneously, this restriction is not enforced regarding the haftarah . Rashi, Megillah 21b, explains that the prohibition was instituted to prevent confusion. However, since the haftarot are concerned more with ethics than halachic concepts, the Sages did worry that much about the possibility of confusion arising.82 Here, the same principle is involved. Though skipping in this manner in a Torah reading is forbidden (Halachah 8), there is no such restriction for the haftarah . Indeed, in many of the haftarot read at present, it is customary to skip certain verses.83 for this would be too confusing (Megillah 24a).84 for they are considered to be a single book.85 for it is improper to reverse the order of the verses as they are mentioned in the Bible.86 Megillah (loc. cit. ) explains that this is a practice of respect for the congregation, to prevent them from being forced to wait in silence.87 Though verses from the Torah should be read to a translator one at one time (see Halachah 10), as mentioned in the previous halachah, more leniency is taken regarding verses from the haftarah .88 Megillah 24a cites the verses from Isaiah 52:3-5 (included in the haftarah of Parshat Shoftim ) as an example of such a phenomenon. [It must be noted that these verses are included in two passages (and not three as stated by the Rambam) in all texts of the Bible. Note the commentary of Rabbenu Nissim, who explains two passages as "two different concepts."]89 to prevent confusion.90 The full text of this blessing is found in the Order of Prayers for the Entire Year. This blessing is considered to be one long blessing, which begins with Baruch and concludes with Baruch (Rav David Arameah).91 Thus, he recites a total of seven blessings, corresponding to the seven people called to the Torah (Soferim 14:1).92 which begins: "Blessed are You..."; the entire prayer is considered to be one blessing.93 The Avudraham explains that since the object of most of the prophecies is "Zion, Elijah, and David" (i.e., the Messianic redemption), after praising God as faithful to fulfill His prophecies, we begin the second blessing, which centers on the return to Jerusalem.94 as in the grace after meals. This text is also found in the siddurim of Rav Amram Gaon and Rav Sa'adiah Gaon. Soferim 13:12 concludes the blessing "who causes Zion to rejoice in her children." The Ra'avad and the Kessef Mishneh suggest concluding the blessing in this fashion. This is the commonly accepted practice today.95 Pesachim 117b compares this to the conclusion of the first blessing of the Shemoneh Esreh , "the Shield of Abraham."96 which centers on the Sabbath or festival celebrated97 fourth blessing of the98 See Chapter 2, Halachot 5 and 7.99 the middle of100 middle of the fourth blessing of the Musaf 101 However, he does not conclude the blessing with the mention of Rosh Chodesh, as he would in the Musaf prayer. (See Chapter 2, Halachah 11.)Shabbat 24b questions whether Rosh Chodesh should be mentioned in this blessing. On one hand, when Rosh Chodesh falls during the week, the haftarah is not read. Hence, one might assume that there is no connection between the two and, hence, there is no need to mention Rosh Chodesh in the blessings. However, on the other hand, we find that when Yom Kippur falls on the Sabbath, the Sabbath is mentioned in the Ne'ilah service, despite the fact that the Ne'ilah service would otherwise not be recited on the Sabbath.Shulchan Aruch, Orach Chayim 284:2 follows the latter position.Mishneh Torah also accept this view.]102 This reflects a descending order of holiness. Working on the Sabbath is punishable by execution; working on Yom Kippur by כרת (premature death by the hand of heaven); and on festivals, certain labors are permitted.103 In order to distinguish each day with the measure of holiness which it is due.104 This statement is quoted from the Mishnah (Megillah 3:2). Rabbenu Nissim explains that the license to increase the number of people called to the Torah applies only on the Sabbath, in order to clearly differentiate between the different holy days. However, Rashi (like the Rambam, here) explains that it refers to all three occasions. Since working at one's occupation is prohibited on all three occasions, there is no difficulty in adding to the number of people called to the Torah.Orach Chayim 282:1) states that it is customary to follow Rabbenu Nissim's opinion.105 These days are put in a category of their own, because although they are distinguished by the recitation of the Musaf service, work (albeit with restrictions on Chol Hamo'ed ) is permitted106 See Chapter 13, Halachah 18.107 three or four, respectively108 since, as stated in Halachot 1 and 3, a minimum of three people must be called to the Torah, and a distinction must be made between the days when Musaf is recited and when it is not recited.109 On all these occasions, with the exception of the Minchah services of the Sabbath and Yom Kippur, work is permitted, and the Rabbis did not want to have people lose time from work by calling extra people to the Torah. On the Sabbath no additions were made, since it was customary to hold study sessions during the afternoon. Since the reading on Yom Kippur afternoon was instituted as parallel to that of the Sabbath afternoon, no additions are made then.110 This decision (quoted from Megillah 23) implies that a woman could receive an aliyah and recite the blessings over the Torah. However, as a gesture of respect to the community, women were not given this privilege.Magen Avraham 282:6, who states that women are obligated to hear the weekly Torah reading.111 i.e., a male under thirteen112 since, as stated below, according to the Rambam, only a person who knows how to read can be called to the Torah.113 i.e., understands that reciting the blessings and reading the Torah is part of the service of God. See the Rambam's Commentary on the Mishnah, Berachot 7:2.114 There is a question among the commentaries if this refers only to the number of seven readers who must be called to the Torah on the Sabbath, or if this also refers to the three readers whom Ezra established as the minimum required to read from the Torah at all times. Rav Kapach relates that in the Rambam's Commentary on the Mishnah (Megillah 4:6), he originally accepted a child as one of the seven, but not as one of the three. However, afterwards, he amended the text so that it appears that he accepts a child even as one of the three.115 See Halachah 20.116 because the Kaddish marks the conclusion of the required Torah reading. In such an instance, since the required number of people were not called to the Torah, the entire Torah reading must be repeated (Rav David Arameah).117 However, the Magen Avraham (ibid.) states that a child should be called only for maftir and even that custom is not practiced in most communities at present.118 to distinguish between aliyot 119 The Torah was read on a platform in the center of the synagogue. See Chapter 11, Halachah 3.120 TheTur (Orach Chayim 141) explains that, at present, the custom is to have the chazan read for everyone. If only those who knew how to read from the Torah were given aliyot , two problems would arise:a) Many people who do not know how to read from the Torah would be embarrassed;b) People who do not know how to read correctly would claim that they do know how to read, and arguments might crop up between them and the synagogue officials.chazan in an undertone. (See Shulchan Aruch , Orach Chayim 141:2, and commentaries.) Yemenite custom, even at present, is that each person called to the Torah reads himself.121 Though our practice has its origins in the decrees of the Sages as explained below, there is also a Torah command (see Sefer HaMitzvot , Positive Commandment 32) to give precedence to a priest regarding the Torah reading. However, according to the Torah, this commandment applies only when the two are equal in wisdom (as mentioned below).122 Gittin 5:8 states that this practice was instituted by the Sages to establish peace among the people. Originally, the first aliyah would be given to the sage of greatest stature in the community. However, strife and contention would frequently break out concerning the designation of the person deserving of that honor.123 However, in Talmudic times, if a sage was obviously of a higher stature than the priests who were present, he was called first. Thus, Megillah 22a relates that Rav would receive the first aliyah in the presence of Shmuel, although Shmuel was a priest and Rav was not.124 In his Commentary on the Mishnah (Gittin , loc. cit. ), the Rambam writes:Beit Yosef, Orach Chayim 135).125 Gittin 60a states that after the priest and the Levite, the aliyot should be given to "Torah sages who serve as community leaders, the sons of Torah sages who serve as community leaders, the heads of the community, and then all people."126 Megillah 32b states that the gollel - the one who rolls the Torah closed - receives a reward equivalent to that of all the others who read from the Torah.aliyah , or on Sabbath and festivals, the one who reads the haftarah . He should also roll the Torah closed. The Mishnah Berurah (147:5-6) quotes a different view, explaining that the term גולל refers to the person who lifts the Torah up (what we refer to as Magbiah ). It is customary that the person who receives this honor need not read from the Torah beforehand.127 Because of the principles mentioned above, one might think that the sage of greatest stature should receive the third (or the first) aliyah . However, since the reward received by the גולל is greater, the sage may be given this honor.128 or the priest is at a point in prayer where he is forbidden to make an interruption (Shulchan Aruch, Orach Chayim 135:5).129 Our translation follows the statements of Rav Sa'adiah Gaon, who writes that the honor should be given to an Israelite and should not be given to a Levite. However, the Ramah (Orach Chayim 135:6) states that the honor may also be given to a Levite.130 lest one think that the person called to the Torah before him is a priest (Beit Yosef, Orach Chayim 135).aliyot . His opinion is quoted by the Shulchan Aruch (loc. cit. :10). However, the Ramah maintains that a second priest or Levite should not be given one of the first seven aliyot .aliyah returns and reads [from the Torah] a second time in place of the Levite. - An Israelite should not be called, for this would create the impression that the first person called to the Torah was not a priest (Mishnah Berurah 135:28).131 even if his father was known to be a priest, it is possible that his mother was unfit to marry a priest.132 In contrast to the situation involving two Levites mentioned below, the second priest's lineage would not be doubted, for were he not a priest, he would not be given this aliyah either (Mishnah Berurah 135:28).Mishnah Berurah 135:30).133 Having outlined the halachic principles governing the reading of the Torah, the Rambam turns to explaining the order of the prayer service on the days when the Torah is read. Thus, this and the following two halachot complete the description of the order of communal prayer begun in Chapter 9.134 but when the haftarah is not recited - i.e., Rosh Chodesh or Chol Hamo'ed 135 full Kaddish , to indicate the completion of the morning service136 The Mishnah Berurah 141:25 states that the Torah scroll should always be taken to the platform on the right side, as the reader faces the platform.137 to the platform on which the Torah is read. Hence, the name aliyah (ascent) is used to refer to a person called to the Torah.138 as mentioned in Chapter 9, Halachah 14, here the congregation recite Tehillah l'David and U'va l'Tzion .139 half-Kaddish . The Rambam's statements are based on Soferim 21:6. It is our practice to recite Kaddish after the Torah reading and then, again, as an introduction to the Musaf prayers.140 and then the [congregation] recites the Musaf service.141 i.e., Sabbaths and festivals142 Thus, the Kaddish differentiates between the Torah reading, which is obligatory, and the portion read by the person who recites the haftarah , which was instituted only as a token of respect for the Torah (Soferim , loc. cit. ).143 Halachah 17 describes the consequences that result from this difference in custom.144 i.e., U'va l'Tzion . See Chapter 9, Halachah 13. On Yom Kippur, it is our custom to recite these prayers before the Ne'ilah service, and not before Minchah .145 a half-Kaddish 146 The congregation should stand while the Torah scroll is being taken from the ark (Kiddushin 33b). Soferim 14:14 states that the congregation should walk after the Torah scroll while it is being taken from the ark to the reading platform and when it is returned.Orach Chayim 149:1) mentions the custom of training children to kiss the Torah scroll as it is taken out.147 The congregation should rise and accompany it back to the ark (Shulchan Aruch and Ramah, Orach Chayim 149:1).148 half-Kaddish 149 and the [congregation] recites the Minchah service.150 after the recitation ofTehillah l'David and half-Kaddish 151 See Chapter 13, Halachah 18.152 a half-Kaddish 153 As explained in Halachah 1, the Torah reading on Sabbath afternoons was instituted for יושבי קרנות. According to the interpretation that this refers to idle people who sit on the street corners, Rabbenu Manoach explains that this reason would not apply on the festivals, when the people are involved in the preparation of their festive meals. Even according to the interpretation of the term as "shopkeepers," it is possible that in consideration of the time spent preparing the festive meals, the Rabbis did not institute the reading of the Torah in the Minchah service.154 i.e., on Mondays and Thursdays, Purim, Chanukah, and fast days155 and the supplicatory prayers have been recited156 half-Kaddish 157 Interestingly, this is the custom in some Ashkenazic communities. However, in Sephardic communities, it is customary to return the Torah scroll to the ark after the recitation of the full Kaddish mentioned below (Shulchan Aruch and Ramah, Orach Chayim 25:13).158 U'va l'Tzion 159 See Chapter 9, Halachah 13.160 the full Kaddish , to indicate the completion of the service.161 i.e., it is proper that a community possess a complete Torah scroll. The Jerusalem Talmud (Megillah 3:1) states that this prohibition was instituted so that the community would be upset that they were prevented from hearing the Torah readings, and therefore buy a Torah scroll. (See also Chapter 11, Halachah 1.)162 Rashi, Yoma 70a, offers another reason: because the congregation is forced to stand idly while the scroll is being rolled.163 See Chapter 18, Halachot 22-24.164 See Hilchot Avodat Yom HaKippurim 3:10, which describes the portions read by the High Priest in the Temple on Yom Kippur. He would read one passage by heart, rather than roll the Torah scroll.Merkevat HaMishneh explains that if the passages read from the two scrolls deal with two different subjects, one person may read from two scrolls. See Chapter 13, Halachah 4.165 Interestingly, the Rambam does not mention at all the laws which apply when a Torah scroll is found invalid. (See Shulchan Aruch, Orach Chayim 143.)166 Apparently, in Talmudic times, one person would both lift the Torah up and roll it closed. (This practice is followed today among Chabad Chassidim.)167 The Ramah (Orach Chayim 147:4) interprets this statement (a quote from Megillah 32b) to mean that when a Torah scroll is rolled closed, the blank side of the parchment should face the outside, and the writing should face the person holding the Torah scroll.168 Tosafot (Megillah , loc. cit. ) explains that if the knot is on the outside, when the Torah scroll is opened it would have to be turned over to be untied.169 between the different columns of the Torah scroll170 i.e., if the Torah scroll is torn because one person pulled one etz chayim (one of the rods on which the Torah scroll is mounted) from the other, the scroll will tear on the stitching and not on the text.171 The Ramah (Orach Chayim 149:1) interprets the following prohibition to apply only to the community as a whole. One or two individuals are allowed to leave.172 The Tur, Orach Chayim 149, interprets Sotah 39b, the source for this prohibition, as forbidding one to leave from the same exit through which the Torah will be taken, but allowing one to leave through another exit, because it is improper for a person to walk in front of the Torah scroll.Shulchan Aruch (Orach Chayim 149:1) quotes the Tur's opinion.173 Sotah 39b derives this law from Deuteronomy 13:5: "Follow after God, your Lord." The Ramah (loc. cit. ) states that similar practices should be followed when the Torah is kept in the ark, as is customary today. (See also the commentary on Halachah 21.)Sefaria: Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007 · CC BY-NC · sefaria.org
Imported from sefaria · Sefaria: Torat Emet 370 · public-domain · at the source
Previous Chapter 11 Next Chapter 13 Suggest a fix Sent for review Report a problem No account needed Embed on another site About this page Recent activity No fix suggested or problem reported here yet.