The Reading of the Torah: Kerias HaTorah

Cf. Siddur, p. 69ff.

When the Torah is read on weekdays, and likewise at Minchah on Shabbos, the passage that is read in calling up the first congregant is the one that begins, ותגלה ותראה (p. 70). (ותגלה is thus spelled, with a vav.) At Shacharis on Shabbos and Yom-Tov this is substituted by the passage that begins, ויעזור (p. 186).1

When called to the Reading of the Torah one takes hold of the handles with the tallis,2 unrolls the Sefer Torah, and with his tallis touches the beginning and end of the passage which is about to be read for him;3 one then kisses that part of the tallis that touched the script.4 The scroll is now closed,5 one turns slightly to the right, and pronounces the blessing. When the scroll has been opened once again, one accompanies the public reading in a whisper6 — except for certain texts. One touches the end and then the beginning of the passage when it has been read, and kisses that part of the tallis that touched the scroll. When it is rolled to a close, one turns slightly to the right and pronounces the closing blessing.

The following divisions of the text apply to the [briefer] Reading of the Torah on Mondays and Thursdays and at Minchah on [the preceding] Shabbos: (a) in the week of Parshas Lech Lecha, for the Levi one reads up to והכניעני אז בארץ, and for the Yisrael up to נפשי בגללך;7 (b) in the week of Naso, the third reading ends at זאת עבודת...בני מררי...אהרן הכהן;8 and (c) in the week of Masei (when Matos and Masei are read separately), for the Levi one reads until the end of the account of the journeys of Israel (בערבת מואב), while the four verses of the third reading end at לרשת אתה.9

“Our forebears, the Rebbeim, were always insistent that at every Reading of the Torah, including Mondays and Thursdays and the Minchah of Shabbos, the proper order of Kohen, Levi and Yisrael should be followed.”10

“The Rebbeim were punctilious about the quality of those who read the Torah in public, especially with regard to (a) their precise enunciation of the words, and (b) their faithful rendition of the musical notations.”11

One should make a point of following the Reading of the Torah whilst looking into a Chumash.12

The congregant for whom a passage has been read should wait on the bimah until the next reading is concluded. Before the following individual arrives he should step down, having first touched the outside of the scroll with his tallis and having then kissed the part of the tallis which touched it.13

A person14 who has been called to the last reading before Half-Kaddish should not say the blessing of HaGomel (p. 70) until after the Kaddish has been recited.15

Whoever hears the blessing of HaGomel should answer Amen before proceeding with the response that begins, מי שגמלך.16

The blessing of HaGomel is said by a person who has crossed the ocean [not only by ship but also] by air.17

The wording in the Mi SheBeirach (p. 186) for a newborn daughter is יגדלוה לתורה ולחופה ולמעשים טובים.18

It is our custom to recite this Mi SheBeirach and to name a daughter at the earliest opportunity after birth, not necessarily on Shabbos.19

According to our custom, the blessing of Baruch ShePetarani (p. 70) does not include the Divine Name. It may be recited not only on Shabbos, but on Monday, Thursday and Rosh Chodesh as well.20

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The Repetition of Shemoneh Esreh and the Priestly Blessing

Raising the Sefer Torah: Hagbahah

Footnotes

This is the wording in the following Siddurim: Yaavetz, Chemdas Yisrael, Tefillas Yisrael with the commentary entitled Or HaYashar, Otzar HaTefillos, Kol-Bo, Shelah, and others; it differs from the wording that appears in the Siddur Avodas Yisrael (following Tractate Sofrim 14:12). (Note of the Rebbe Shlita in Machzor HaShalem, p. 440.)

Sefer HaMaamarim 5708, p. 146; HaYom Yom, entry for 4 Elul. The Rebbe Shlita adds that his father-in-law, the Previous Rebbe, was the only one [in Chabad circles] whom he observed making a point of doing this. For the various opinions on this subject see the commentaries on the Shulchan Aruch, Orach Chayim, beginning of sec. 147.

Sources: as above; this practice does not follow the opinion of those who make a point of touching only the margin of the scroll. This opinion is cited in Shaarei Tamim and Shaarei Chayim on Shaarei Ephraim, Shaar 4, sec. 3 and sec. 17.

[According to the custom of recent years, with the edge of one’s tallis one had previously touched the beginning and end — and again the beginning — of the passage to be read.]

As above; see also Shulchan Aruch, Orach Chayim, sec. 139, and the commentaries ad loc.

As above; see also Shulchan Aruch, Orach Chayim, sec. 141, and the commentaries there; responsa of the Tzemach Tzedek, Orach Chayim, sec. 35; Shaar Ephraim, Shaar 4, sec. 8.

HaYom Yom, entry for 1 Cheshvan; Siddur Tehillat HaShem

Following the Ashkenazi custom.

HaYom Yom, entry for 23 Tammuz.

10.

See at length in Likkutei Dibburim [English translation: Vol. II, ch. 13, sec. 5].

11.

Ibid.; see also Sefer HaKuntreisim, Vol. II, p. 790.

12.

Sefer HaKuntreisim, loc. cit.; see also the public notice of the Rebbe Rashab on this subject (reprinted in the Appendices to Siddur im Dach).

13.

Magen Avraham on Shulchan Aruch, Orach Chayim, sec. 141:8; this is in fact the established custom.

14.

The following is a directive of the Rebbe Shlita.

15.

In order that the Kaddish should follow the Reading of the Torah as soon as possible. (See Shaar Ephraim, Shaar 10, sec. 9.)

16.

A directive of the Rebbe Shlita.

17.

Reply of the Rebbe Shlita in a letter: “You ask whether an air passenger should say the blessing of HaGomel. It seems to me that the answer depends on which stand one takes in the question as to whether or not the Sages meant to be exclusive and specific when they listed the four categories of people who are obliged to express their gratitude through reciting this blessing. In Seder Birkas HaNehenin 13:7, the Alter Rebbe ruled that people in circumstances similar to those listed are also obliged to say the blessing. And this is the rule that applies here.

“One might add by way of mere observation that even according to the contrary view, an airplane that crosses the ocean also belongs to the category of ‘those who go down to the sea.’ Why should it be different? It is true that rumor ascribes to a certain scholar the argument that the phrase in Tehillim speaks of ‘those who go down to the sea in ships,’ rather than speaking of those who travel over the sea. However, we cannot be responsible for rumors, especially considering the view (cited in Sdei Chemed, Klalei HaPoskim, Klal 16, sec. 50) that we should not initiate derushim from Scripture that are not cited by the Sages. On the other hand, one might distinguish somewhat between the dangers undergone by a ship crossing the waves and an airplane flying far above them. But, as mentioned above, this whole discussion is merely academic, for common usage prescribes that the blessing is also said by people in circumstances similar to those listed.

“And now to a related question. Should one recite Tefillas HaDerech [lit., ‘the prayer for the road,’ i.e., the Prayer for Travelers; Siddur, p. 86] when in an aircraft? The Gaon of Rogatchov answered negatively, since its route is not a ‘road’ (cf. Chullin 139b; cited by R. Zevin in Ishim VeShitos, p. 97). This view, however, calls for close scrutiny, for it would seem that what matters is not whether or not a ‘road’ is involved, but rather the fact that a man leaves his home and travels outside his town through a place of possible danger involving enemies and so on, as specified there.

“Moreover, in the vast majority of cases a person has to travel by road until he reaches his airport (and likewise on arrival at his destination). If instead of taking his flight he would then (say) return home, the drive to the airport would be an ordinary occurrence. However, when this drive is about to be followed by a further journey by any means whatever, the Prayer for Travelers should be recited. Anyway, this is not the place for any lengthy discussion.

“(In lighter vein, one might seek to prove the point from the obligation to study Torah even in an airplane, despite the fact that the relevant verse obliges one to do so ‘when you walk on the road....’)”

18.

Based on a letter of the Rebbe Rashab [which is cited in Igrois Koidesh (Letters of the Rebbe Shlita), Vol. V, p. 149], following Berachos 17a.

19.

Directive of the Previous Rebbe. The Talmud considers a woman to be born as if in a circumcised state (Avodah Zarah 27a); see also Likkutei Sichos, Vol. II, p. 472.

20.

HaYom Yom, entry for 12 Kislev.

Compiled by Menachem Zeev Greenglass and Yehudah Leib Groner; Translated by Uri Kaplun

The Hebrew original of Sefer Haminhagim was compiled by R. Menachem Zeev Greenglass and R. Yehudah Leib Groner, and was first published by Kehot Publication Society in 1966. The original work was researched, restructured and translated by Uri Kaploun.

The Reading of the Torah: Kerias HaTorah

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