Roadmap To Prayer Lesson 27

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T H E PI RCH EI SH OSH AN I M ROADMAP T O PRAYER PROJECT
The Roadmap t o Prayer
Lesson 27
Pirchei Shoshanim 2006
This shiur may not be reproduced in any f orm without permission of the copyright hol der
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405
Krias HaTorah
The Si gni fi cance of Kri as HaTorah
Rav Shlomo Zalman Auerbach ztl rules that if one is f aced with a choice of either
attending Kri as H aT orah with a M i nyan or davening Shemoneh E srei with a M i nyan, one
must attend the M i nyan f or Kri as H aT orah even if doing so will f orf eit his chance to
daven with a M i nyan
1
.
On the other hand, one who is in the middle of praying Shemoneh E srei may not stop
to listen to Kri as H aT orah, even though one does stop to listen to Kedusha in the
middle of Shemoneh E srei . This is because Kri as H aT orah is a lengthier interruption
than stopping just f or Kedusha.
Rav Shlomo Zalman ztl concludes that in such a case, one does not have to seek
out another M i nyan where he can hear Kri as H aT orah. I f he still wishes to do so, he
will be considered praiseworthy.
Hol di ng ont o t he Torah
I t is customary for the Oleh to hold the 2 poles of the Sefer Torah when reciting the
brochos. This custom is based on a number of sources. Firstly, the Tur
2
f inds a source
in the Gemara in Suk k ah
3
that mentions that one who reads f rom the Torah would
hold the Sefer T orah in his hands. The L evush f inds a dif ferent source where H ashem
warns Y ehoshua (Joshua) not to remove this Sefer T orah f rom his lips. Since the verse
ref ers to the Torah he is learning as this Sefer T orah it implies that he was holding it
while learning. There is also a verse (pasuk ) which reads E itz Chayi m hee lemachzi k i m
bah
4
(I t is a tree of lif e f or those who hold onto it). I n f act, we ref er to the poles that
1
I n truth, this opinion is disputed by M inchasY itzchok Volume 7:6 (I shei Y israel 12:15)
2
End of Simon 139
3
D af 41b
4
M i shl ei 3:18
Lesson
27
P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T
A N A T T A C H M E N T O F T H E S O U L L E S S O N 2 7
406
the Sefer T orah is scrolled onto as A tzei Chayi m (Trees of Lif e). Holding an object of
a M i tzvah shows that one treasures it and holds it dear. I n the case of a Sefer T orah it
also symbolizes our connection to the true lif e-f orce; the Torah. Ki hei m Chayei nu
veorech yamei nu
5
(f or it is the source of our lif e and the length of our days).
Since the Ol eh stands to the right of the Baal Koreh, when the Baal Koreh begins to
read, the Oleh lets go of the left pole with his left hand and continues to hold the
other pole with his right hand. After the A li yah is completed, the Oleh takes hold
again of the pole with his lef t hand, rolls the Sefer Torah closed and recites the closing
bracha with both hands holding the Sefer Torah.
Amongst Sephardi m, the custom is f or the Oleh to hold onto the top of the poles of
the Sefer T orah from inside its holder, with a silk garment that is spread across the
Sefer T orah. After the Bracha is recited, the Ol eh holds onto the side of the holder with
his right hand and with his T alli s, during the reading. Afterwards, he holds back onto
the Sefer Torah as he did at the beginning to recite the closing bracha.
Touchi ng and Ki ssi ng t he Words of t he Torah
Besides f or holding the Sefer T orah by the A tzei Chayi m the custom is also to touch
the words in the Sefer T orah where the A li yah begins
6
with a T alli s or some other
garment bef ore reciting the opening bracha. He then kisses the Sefer Torah with his
T alli s or some other garment af ter the completion of the reading for his A li yah
bef ore the closing bracha. I n this case one can touch with his T alli s on any part of the
Sefer T orah or af ter rolling it closed
7
The Meani ng of Bi rchas HaTorah for an Al iyah
The essence of Bi rchos H aT orah for public Torah readings is derived f rom a verse in
Parshas H aazi nu where M oshe Rabbei nu told Bnei Y i srael bef ore reading the Shi ra of
H aazi nu (Words of Torah which are like song) that af ter he recites the blessing, they
should all respond A men; na :n:: :+x an un , n5:aa :p ' n uo 5, when I call
H ashems N ame in a bracha everyone should respond A men. The point of the mi tzvah
is that whenever we read f rom the Torah in public, we should express our gratitude
to H ashem f or choosing us f rom amongst the nations and giving us His Torah that
5
Recited in the second bracha by T efillas M aariv - based on verse D evarim 30:20 Ki hu chayecha veorech yamecha.
6
Some have a custom to touch with their T allis both where theA liyah begins and ends
7
Si ach T efill a 14:7
407
teaches us the proper path to follow in lif e. We do this when we recite the blessing
of A sher bachar banu which expresses our gratitude to H ashem f or singling us out and
choosing us to receive His Torah. The Tur
8
notes that during this bracha one should
recall how H ashem gave us the Torah at H ar Si nai (Mount Sinai) through f ire,
light ning and thunder. One should also contemplate that the Torah is His most
cherished teaching and it is our source of lif e.
The congregants should be caref ul to answer A men to the bracha of the Ol eh only
af ter he has completed the bracha f ully. Likewise, the Baal Koreh should commence
reading f rom the Torah only af ter everyone f inished answering A men. This includes
waiting f or those who may draw out the word when answering A men, since the Baal
Koreh must be caref ul that everyone should hear his ent ire reading
9
.
Mi st akes i n t he Bracha
There are 3 articles that the Oleh recites by an A li yah. Borchu, A sher bachar banu and
A sher nassan lanu I t is common that the Oleh occasionally conf uses the opening
bracha of A sher bachar banu with the closing bracha of A sher nassan lanu. I f this happens
and one realizes his mistake bef ore ending the bracha, then one simply goes back to
the words A sher bachar banu and recites the bracha as usual without starting over f rom
the beginning Baruch att a H ashem. I f one said the entire bracha bef ore realizing the
mistake, then the Baal Koreh reads the A li yah af ter the bracha and the Ol eh just says
the bracha A sher bachar banu after the A li yah. I f one realizes his mistake at the closing
Baruch atta H ashem beforesaying the words N ossei n H aT orah, he should just complete
the bracha. I n such instances, one just recites the bracha A sher bachar banu after the
reading. I f one repeated the same bracha at the end of the reading instead of the
bracha of A sher nassan lanu if one realizes this at the end by Baruch atta H ashem
before saying the words N ossei n H aT orah, one should just continue by saying
E lok ei nu melech haolam A sher nassan lanu Otherwise, one is required to repeat the
correct bracha of A sher nassan lanu f rom the beginning Baruch atta H ashem
10
.
8
Simon 47
9
A ruch H ashul chan 141: 8
10
M ishna Berura 139:15
408
The Proper
Way
Acceptable
Bedieved
(post facto)
To fix the
mistake
To fix the
mistake
To fix the
mistake
To fix the
mistake
Borchu Borchu Borchu Borchu Borchu Borchu
A sher
bachar banu
A sher
nassan lanu
A sher
nassan lanu
remembered bef ore
the closing of Baruch
atta H ashem, go back
and continue
A sher bachar
banu
A sher
nassan lanu
remembered right
by the closing of
Baruch atta H ashem,
say the closing of
A sher nassan
lanu
A sher
bachar banu
A sher
bachar banu
Kri as H aT orah Kri as H aT orah Kri as H aT orah Kri as H aT orah Kri as H aT orah Kri as H aT orah
A sher
nassan lanu
A sher
bachar banu
A sher nassan
lanu
A sher bachar
banu
A sher
bachar banu
remembered
bef ore the
closing of
Baruch atta
H ashem, go
back and
continue
A sher
nassan lanu
A sher
bachar banu
remembered
af ter saying
Baruch atta
H ashem of the
closing bracha, he
should say
E lok ei nu
M elech haolam
A sher
nassan lanu
Aft er t he Al iyah: Remai n St andi ng There
One should remain standing at the Bi mah af ter his A li yah is completed until at least
the next person comes up to the Sefer Torah f or the next A li yah. Some wait until the
next Oleh says Borchu
12
. The custom is however to remain at the Bi mah until after the
next A li yah reading is complete. This is most likely only so that the Oleh does not
miss any part of the next Torah reading
13
. Then one returns to his seat taking a
longer route back to show that one is in no hurry to leave the Sefer T orah.
12
A ruch H ashul chan 141:11
13
Siddur Vilna
409
According to the Gra
14
, instead of taking the shortest route to take an A li yah, he
maintains that one should always go to the Bi mah f or his A li yah f rom the right hand
side and return f rom the other side back to ones seat.
And i f t he Levi wal ked in
I f the Kohen began the second A li yah because there wasnt any L evi in shul, and then
a Levi came in, if the Kohen only recited Borchu, the L evi should step up to the Torah
and recite the brochos. The Kohen should just step aside as he has now completed his
part in Kri as H aT orah. I f the situation arises with a Y i srael taking the f irst A li yah
because there was no Kohen at the time, if he started the bracha of A sher bachar banu,
the Kohen does not receive his A li yah any longer. I f the Y i srael did not yet start the
bracha itself , the Kohen should just step up to the Torah and take the A li yah, while the
Y i srael stands at his side and takes the A li yah after the L evi in his usual position with
the Gabbai announcing his name again.
Cal l i ng one t hat s i n t he mi ddl e of Bi rchos Kr ias Shema for an Al i yah
I f a Kohen is still in the middle of Kri as Shema, the H alacha is that he isnt called to the
Torah because it interrupts his prayer (davening). Nevertheless, if he was called by
the Gabbai by name, he may take the A li yah and he recites all the brochos but he is not
allowed to read along with the Baal Koreh
15
. Hes also not allowed to speak to the
Gabbai to say a M i Sheberach prayer f or him. However, if the Gabbai initiates the
prayer himself and asks him f or his name, he may tell him as this interruption is f or
the honor of an individual which is permitt ed during the Bi rchos Kri as Shema.
According to Sephardic posk i m one is not allowed to take the A li yah when holding in
the midst of Bi rchos Kri as Shema.
The above laws apply equally to a Kohen or any other individual called by name to
take an A li yah when holding in the midst of Bi rchos Kri as Shema.
The laws regarding calling someone for an A li yah while holding in the midst of
Pesuk ei D ezi mra is as f ollows. I f there are others who can take the A li yah, then the
Gabbai should not call someone in the middle of Pesuk ei D ezi mra. I f however, there
is only one Kohen or just one L evi then he may call him f or the A li yah. I n this case the
Ol eh is supposed to read along with the Baal Koreh. He just should ref rain f rom
speaking or asking the Gabbai f or a M i Sheberach.
14
141:12
15
410
Readi ng wi t h t he Baal Koreh
I n Si mon 141 the Mechaber rules that the Ol eh (the one who is called up to the
Torah)should read along with the Baal Koreh in a quiet tone without saying it loud
enough f or even him to hear. The reason f or this ruling is because the Z ohar
maintains that even the one receiving the A li yah should be quiet and listen to the
Baal Koreh. The Mechaber who maintains that the Ol eh must read himself so as not
to make his bracha levatalah (blessing in vain), explains that the Z ohar really means
that one should read along with the Baal Koreh in an inaudible tone. The D archei
M oshe maintains that one must read f or himself in an audible tone except that the
Z ohar is warning that he should not read along so loud that everyone can hear him,
f or that is what the Baal Koreh will be doing.
The Pri nci pl e of Shomeah KeOneh
There is a basic H alachi c principle f or one to be yotzei a mi tzvah (f ulf ill his
obligation)through another person that is called Shomeah Keoneh. This literally means
that by listening one is f ulf illing the mi tzvah as if he were reciting it himself . This is
the principle f or the H al acha how one commonly fulfills the mi tzvah of Ki ddush
(Blessings over the wine) or L echem M i shna (H amotzee (The blessing of the Bread) on
Shabbos recited over 2 Challahs) through others who do it on their behalf . Although
the listeners themselves do not have wine in their hand f or Ki ddush nor 2 Challahs f or
L echem M i shna, they are considered to be f ulf illing their mi tzvah obligation by listening
to one who does. Likewise, by Kri as H aT orah, if we assume that the obligation is
upon each individual to read the Torah publicly
16
, it is suff icient that one person
reads f rom the Sefer T orah and everyone else just listens. Accordingly, we would
assume that this principle should apply equally to the Ol eh (the one who was called
up)that recites the brochos. I f so, why is it necessary f or the one who was called to the
Torah (the Oleh) to personally read from the Torah along with the Baal Koreh?
As a matter of f act, one should not rely on the Torah reader (Baal Koreh) to read
alone f rom the Torah since the one reciting the brochos f or the mi tzvah of Kri as
H aT orah should be the one reading. Perhaps we can compare this to one who recites
Ki ddush while another person holds a cup of wine. Alternatively, if we maintain that
Kri as H aT orah is not a personal obligation, Shomeah Keoneh should not be necessary
since listening is done on ones own... Therefore, one should be meticulous to read
f rom the Torah along with the Baal Koreh when receiving an A li yah.
16
See a discussion about this in Lesson 26
411
The Ol eh: Shomeah Keoneh or not ?
The Bi ur H alacha writes that according to the Rama in Si mon 139:3 a blind man can
receive an A li yah even though he obviously cannot see to read f rom the Sefer T orah,
according to current custom that the Baal Koreh reads f rom the Torah f or everyone
to hear. Accordingly, one should be allowed to receive an A li yah even if one doesnt
read along with the Baal Koreh, no worse than a blind man. Accordingly, the Rama
should have noted the same in Simon 141 where the H al acha states that the Ol eh
should read along with the Baal Koreh to avoid a bracha levatalah f oot note The Bi ur
H al acha suggests that perhaps the Rama does hold the same in this H alacha except
that he didnt note it here since he already noted it above in Simon 139. The Bi ur
H al acha pref ers to say that indeed the Rama is stricter in Simon 141 in the case of an
individual who is capable to see and read that if he doesnt, it is close to being a
bracha levatalah. This is because he is no diff erent than the rest of the listeners who
cannot recite any bracha just f or their listening experience. Rather, the reason the Oleh
recites a bracha f or the A li yah is solely because he reads f rom the Sefer T orah himself
at the time the Torah is read in public. Otherwise, anyone not reading cannot recite
a bracha, except f or the case of a blind person
18
who is allowed to receive an A li yah,
since otherwise he would never receive one, which inevitably will lead to bad
f eelings and quarreling. This ruling is supported by the Gemara Y erushalmi
19
(Jerusalem Talmud) that states that one can f ulf ill the mi tzvah of reading the M egi llah
though Shomeah KeOneh. However, this principle does not necessarily apply to Kri as
H aT orah which is dif ferent in the nature of its obligation. By M egi ll ah each individual
is independently obligated to read the M egi llah. Therefore, one who reads it aloud
f rom a M egi llah scroll is doing so to f ulf ill everyones reading obligation through
Shomeah Keoneh. On the other hand, Kri as H aT orah is a li steni ng ex peri ence, not an
individuals obligation to read f rom the Torah; therefore, the congregation f ulf ills
their obligation by merely listening, without having to rely on the H alachi c concept of
Shomeah Keoneh. The Oleh on the other hand is reciting the bracha because he is
reading and not because hes listening; f or that is the requirement of having a
minimum of 3 7 readers on the days that we read f rom the Torah. Still, it can be
argued according to the T az, that the Baal Koreh is reading solely f or the benef it of
the Oleh not to embarrass one who cannot read, making it as if the Oleh himself is
18
An am H aaretz (ignoramus) who cannot read with the Baal Koreh is allowed to receive an A liyah like a blind
person
19
M egillah 4:1
412
reading it aloud through the principle of Shomeah Keoneh. However, the Rosh rejects
this notion when he states clearly that the purpose of the Baal Koreh is for the
congregants to hear Kri as H aT orah. Thus, his role is just to read f rom the Torah
aloud so that everyone else can listen. Theref ore, according to the Rosh, the Ol eh
should only receive the A li yah if he knows to read along.
According to the Mechaber, even a blind person cannot receive an A li yah since one
cannot read f rom the Torah without reading it f rom the Sefer T orah. According to
this, one who doesnt read f rom the Sefer T orah should not receive an A li yah. Anyone
that cannot read on their own should at least try to read each word with the Baal
Koreh repeating each word the Baal Koreh reads by looking at the word and repeating
af ter him. However, if one received an A li yah but did not read along with the Baal
Koreh, although his brochos are wasted, the A li yah does not have to be repeated since
di eved (post facto) there are many posk i m that consider it a valid A li yah
20
.
The Gabbai should be alert to avoid getting into such situations
and especially during the minimum required A li yas of each
part icular occasion of Kri as H aT orah.
The Chat zi Kaddi sh aft er Kri as HaTorah
Many times, mourners who are reciting Kaddi sh for parents wish to recite this
additional Kaddi sh af ter the f inal A li yah has been completed. I t is possible to do so
when Kaddi sh is recited immediately af ter Kri as H aT orah. Sometimes though, this
Kaddi sh is delayed until just bef ore Shemoneh E srei , as by Shabbos M i ncha and; then it
is def initely the Chazzan that recites it. However, in the f ormer case where it can
easily be recited by a mourner, the question arises if it may be done. The question is
really more profound. I f we consider this a bonaf ide mourners Kaddi sh then we
should even allow a young mourner under Bar M i tzvah to recite it as well. The Sefer
A gudas E i zov H ami dbari
21
proves that this Kaddi sh is not meant specif ically to belong
to the Baal Koreh; nor does it specif ically belong to mourners. He proves this f rom
the T ashbatz
23
. He writes that this Kaddi sh is only recited by someone over Bar
M i tzvah. I f this Kaddi sh would be a regular mourners Kaddi sh it would be permitted
20
Y alk ut Y osef 141:20
21
Simon 7
23
Volume 3 Simon 171
413
even f or a minor to recite it. On the other hand, it is evident that the Kaddi sh doesnt
automatically belong to Baal Koreh; otherwise, it should be obvious that a minor
cannot be the one to recite this Kaddi sh. Theref ore, we must interpret this Kaddi sh t o
be in memory of the deceased as an honor to them by the Public Torah Reading.
The author writes that in order to avoid conf lict as to which mourner recites this
Kaddi sh, he would recite it himself and have in mind f or it to be f or whichever
mourner deserves this Kaddi sh.
Rav Shlomo Zalman Auerbach ztl rules that in f act this Kaddi sh is f or mourners
except that he understands that this Kaddi sh is specifically f or those who died and do
not have anyone else to recite Kaddi sh on their behalf . For this reason, he maintains
that the Baal Koreh should recite it for those people. I t has nothing at all to do
though with any of the mourners who are reciting Kaddi sh in shul f or their parents.
He concludes that if a mourner receives the f inal A li yah just bef ore Kaddi sh, he may
request that they let him recite the Kaddi sh for the A li yah.
Bi rchas Hagomel
Someone who comes through a dangerous situation unharmed is required to recite
the bracha of H agomel . The Mechaber
24
writes that there are f our individuals that are
required to say the bracha of H agomel . They are:
one who was sick,
one who was released f rom jail or captivity,
one traveled overseas and
one who traveled across the desert.
The Nusach of t he Bracha:
The M i shna Berura
25
explains the wording of the bracha - H agomel l echayavi m tovos
(Who grants those who are guilty, kindness) - to mean that although we may be
guilty and undeserving of H ashems D ivi ne Protecti on; still H ashem protects us f rom
danger.
The custom is that anyone that is required to recite Bi rchas H agomel recites it af ter his
A li yah or af ter Kri as H aT orah. Although the bracha is unrelated to Kri as H aT orah, still
24
219:1
25
Simon 219 S k 4
414
one recites it at this time because the mi tzvah of H agomel requires a mi nyan of men to
be present and that there is at least 2 T almi dei Chachami m (Torah scholars) amongst
them. Kri as H aT orah is the most opportune time to f ind this combination.
Hagbahah: Chabad Cust om
Amongst certain Chassi dic groups H agbahah is practiced in a very unique way. I t is
performed at the end of Kri as H aT orah by the M agbi ha who raise the Sefer T orah and
turns it to all directions f or everyone to see it. I nstead of sitting down and letting
someone else roll it closed and tie it up, the M agbi ha himself sets the Sefer T orah back
down, rolls it up, then sits down and lets someone else tie it closed, and place its
cover back on top of it. The reason for doing this is because the Gemara states that
the one who rolls the Sefer T orah closed gets reward equal to everyone else who had
A li yas. Theref ore, if he was given the honor of lif ting it, he completes the M i tzvah by
rolling it closed as well
26
.
According to Sephardi c custom that H agbahah is perf ormed at the beginning of the
Kri ah, its not necessary to be repeated. I n f act, as we learned in the previous lesson
f rom the Ramban, the primary f unction of H agbahah was f or everyone to see the
Torah bef ore reading f rom it. Af ter the reading is complete, the holder is shut
without f urther ceremony.
One should do H agbahah by rotating and showing the writing of
the Sefer T orah in all directions f or everyone to see. For this
reason, there is no point in doing this maneuver very quickly, not
giving anyone time to see or read its words. Chas veshalom one
does not want to be ref erred to as the one who does not
uphold the Torah .
Poi nt ing wi t h ones Fi nger
There is a widespread custom of pointing in the direction of the Sefer T orah during
H agbahah which has recently been questioned about its veracity. Apparently, this
mi nhag (custom) is not traced back very f ar. Some sefarim (Jewish books) attribute this
custom to two sources. One is the sef er M eam L oez; the other is the f amous
H al achi st and M ek ubal Rav Chaim Palazzhi. These sources are disputed that the
source given f rom M eam L oez is f rom a volume that was added recently to the set
of M eam L oez by a recent author and there is no recorded source of f ered f or the
custom. Even the source f rom Rav Chaim Palazzhi can be refuted. The sef er Si ach
26
A ruch H ashul chan 147:9
415
T efi lla argues that the M edrash cited by Rav Chaim Palazzhi just teaches us that
although if one were to point ones f inger at the king, he would be sentenced to
death, H ashem overlooks this because of His great love f or His people. I t doesnt
give reason that one should adapt such a practice, all it does is justif y to continue
doing it even though it may totally inappropriate. Theref ore, he suggests that it is
better not to do it just like it is inappropriate to point ones f inger at a K ing.
Gel i l ah
The common custom is to give youngsters an opportunity to do Geli lah (rolling the
Sefer T orah closed and wrapping it up). The reason f or this is f or their Chi nuch
(training in M i tzvos)
27
.
Yehi Rat zone Mi l i fnei Avi nu Shebashamayi m
On Mondays and Thursdays af ter Kri as H aT orah, we recite the prayers of Y ehi
Ratzone mi lifnei (May it be Your will ) The reason why these prayers were placed
here is because through the power of Torah, we can merit and become deserving of
these brochos.
Y ehi Ratzone prayers are only recited on the days we would recite T achanun.
Ret urni ng t he Sefer Torah
There are 2 customs when to return the Sefer T orah to the A ron Kodesh. I n Simon 249
the Tur says that the Sefer T orah is ret urned bef ore the start of A shrei and vah
l eT zi yone. This is also what Rav Amram Gaon writes in his Siddur and it is the
custom of N usach A shk enaz. The Tur brings that others do not replace the Sefer T orah
to the A ron Kodesh until af ter completing A shrei and vah leT zi yone including Kaddi sh
Tiskabel that comes af ter that. This is the custom of Sephardi m and N usach Sefard.
Fol l ow t he Sefer Torah
The M agbi ha (the one who picked up the Sefer T orah at the end of Kri as H aT orah
according to A shk enaz and N usach Sefard) and the Gol lel (the one who rolls the Sefer
T orah closed) should f ollow the Sefer Torah back to the A ron Kodesh
28
.
27
Shaarei E phraim 10:22
28
A N A T T A C H M E N T O F T H E S O U L Q U E S T I O N S
416
Quest ions:
1) I f one has the choice to daven with a M i nyan or to hear Kri as H aT orah
which one should he choose?
2) What are the poles of the Sefer T orah called and what is symbolized by
holding onto it?
3) What is the main point and message of the bracha of A sher bachar banu
that is recited at the beginning of an A li yah?
4) What should one do if he recited the bracha of A sher nassan lanu f irst,
bef ore his A li yah?
5) What should one do if he repeated the bracha of A sher bachar banu at the
end of his A li yah?
6) Why is it pref erred that one stay at the Bi mah until the completion of
the next A li yah? (2)
7) I f the Kohen started to take the second A li yah because there was no L evi
in shul and then a L evi walks in, at what point does the Kohen let the L evi
take over the A li yah?
8) Can a Kohen be called f or, or take an A li yah when hes in the middle of
Bi rchos Kri as Shema if hes the only Kohen available?
9) What should the Ol eh do as f ar as reading along with the Baal Koreh?
10) Can a blind person receive an A li yah?
11) Who should recite the Chatzi Kaddi sh after Kri as H aT orah?
12) Why do we recite Bi rchas H agomel by Kri as H aT orah?
A N A T T A C H M E N T O F T H E S O U L A N S W E R S
417
Answers:
1) One should go to hear Kri as H aT orah with a M i nyan even though he will miss
out on T efi lla BeT zi bbur.
2) They are called A tzei Chayim (Trees of Lif e). Holding onto them is based on the
pasuk E i tz Chayi m hee lemachzik i m bah (I t is a tree of lif e f or those who hold
onto it).
3) The bracha gives praise to H ashem for choosing us to receive the Torah and
making that our source of lif e.
4) He should recite the bracha A sher bachar banu af ter A li yah (torah reading) is
completed.
5) He must recite the bracha of A sher nassan lanu etc.
6) So that one does not act as though it is burdensome to receive an A li yah. Once
there, its best not to leave until the end of the next A li yah so that he shouldnt
miss out on anything f rom Kri as H aT orah while going back to his seat.
7) I f the Kohen just said Borchu, then he lets the L evi take the A li yah. I f he already
said the bracha A sher bachar banu, he doesnt give it over to the L evi .
8) I ts best that the Kohen not be called f or the A li yah. I f the Gabbai didnt realize
and called the Kohen by name, the Kohen should take the A li yah, but he should
avoid talking or any other interrupt ion. According to Sephardi m, one may not
interrupt Bi rchos Kri as Shema even to take an A li yah.
9) According to the Mechaber, he reads along in an inaudible tone. According to
the Rama he reads along verbally, pronouncing it loud enough to hear himself .
10) According to the Rama, we allow a blind person to receive an A li yah since
nowadays the Baal Koreh reads from the Torah f or everyone.
11) The Chatzi Kaddish can be recited by a mourner, except that it may lead to
quarreling as to which mourner recites it. Rav Shlomo Zalman Auerbach ztl
ruled that this Kaddi sh is really f or those people that passed away without
anyone saying Kaddi sh on their behalf , and it should be said by the Baal Koreh.
However, if a mourner received the A li yah just bef orehand, he may recite the
Kaddi sh.
12) Since Bi rchas H agomel is supposed to be recited in front of a M i nyan of men with
2 of them being T almi dei Chachami m. During Kri as H aT orah is the most likely
place to meet both these requirements.

Roadmap To Prayer Lesson 27

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