Accessibility and Authority in Synagogue Decision Making

The scroll of the Torah is immediately unrolled a space of three columns and is elevated so as to show the face of the script to the people standing on the right and on the left. Then it is turned round towards the front and towards the rear; for it is a precept for all men and women to see the script, to bend their knees and exclaim, ‘And this is the Torah which Moses set before the children of Israel. The Torah of the Lord is perfect, restoring the soul’. The mafṭir then hands it over to the superintendent of the Synagogue services who returns it to the first of those who are to be called to the reading, because it is not an honour for the Torah to be left alone. Similarly it is not proper for the precentor to stand alone before the reading-desk; so [two persons] should stand with him, one on his right and the other on his left, [the number] corresponding to that of the patriarchs. The pure-minded men of Jerusalem acted in this manner: When the Torah scroll was taken out of the ark and when it was returned they followed it as a mark of respect.

Cursed be he who will not uphold the terms of this Teaching and observe them.—And all the people shall say, Amen.

CURSED BE HE THAT CONFIRMETH NOT THE WORDS OF THIS LAW. “Here [in these words] he included the entire Torah and they took it upon themselves with an imprecation and an oath [to observe all the commandments thereof].” This is Rashi’s language. In my opinion this “acceptance” requires that one avow the commandments in his heart and consider them as the truth, believe that he who observes them will be requited with the best of rewards and he who transgresses them will be punished, and if someone denies any of them, or considers it annulled forever he will be cursed. However, if one transgressed any commandment, such as eating swine or some abominable thing because of his desire, or he did not make a Booth or take the palm-branch [on the Festival of Tabernacles] because of laziness, he is not included within this ban, for Scripture did not say “who does not perform the words of this Law” but it states that ‘confirmeth’ not the words of this Law to do them, similar to the expression the Jews ordained, and took upon them [and upon their seed … so as it should not fail, that they would keep these two days — of Purim — according to the writing thereof]. Thus the verse [before us] is the ban on those who rebel [against the authority of the Torah] and who deny [its validity].
Now, I have seen the following text in Yerushalmi Sotah: “Asher lo yakim [literally: ‘that does not stand up’ — the words of this Law]. But is there ‘a falling Law?’ Rabbi Shimon ben Yakim says, This refers to the officer [of the Synagogue, as explained further on]. Rabbi Shimon ben Chalafta says, This is the court on earth, because Rav Yehudah and Rav Hunah in the name of Shmuel said: Due to this verse [asher lo yakim (that confirmeth not)] King Josiah rent his clothes, saying, ‘The duty is upon me to stand up [the Law].’ Rabbi Asi in the name of Rabbi Tanchum the son of Chiya said, [Even if a person] learned and taught [Torah], observed and fulfilled [its commandments], but had the means to enable [others to study the Torah] and did not do so — he is included within the curse” [mentioned in the verse before us]. Thus the Rabbis [in the above Yerushalmi] interpretated this “standing up” [of the Torah] as referring to the royal house and that of the Nasi [the Prince of the Sanhedrin] who have the power to uphold [the authority of] the Torah over those who annul it. And even if he was a perfectly righteous man in his own deeds, but he could have strengthened the Torah against the power of the wicked ones who annul it [but failed to do so], he is accursed. This is close to the subject that we have explained.
And by way of a homily the Rabbis [in the above Yerushalmi] said: “This refers to the sexton of the Synagogue who does not stand up the Scroll of the Law to set it up properly so that it should not fall.” It appears to me that it [the Yerushalmi] refers to the sexton who does not stand up the Scroll of the Law before the public to show the face of its writing to all people as it is explained in Tractate Sofrim that “they lift the Torah high and show the face of its writing to the people who stand there to the right and left thereof and turns it frontwise and backwards, for it is incumbent upon all men and women to see the written words and bend the knee and say And this is the Law which Moses set before the children of Israel,” and such is the custom.

Rabbi Abbahu ben Zutarti said that Rabbi Yehuda bar Zevida said: The Sages sought to establish the blessings of Balaam that appear in the Torah portion of Balak, as part of the twice-daily recitation of Shema. And why did they not establish it there? Because extending Shema would place an encumbrance on the congregation, from which the Sages sought to refrain.

Rabbi Ḥiyya bar Abba said to him: Wasn’t it stated about that baraita that Rabbi Yoḥanan said: They taught this baraita specifically with regard to prayer in a communal framework? However, an individual who fails to mention the New Moon is required to pray again? That is why Rabbi Ḥiyya bar Abba prayed twice.

In all cases where an individual praying for himself has to recite the Amidah a second time, the reader of the congregation does likewise, if he committed a similar error when reciting the Amidah aloud. The morning service on the first day of the month forms an exception. If on such a day, the reader forgot to recite the added passage beginning, "May it ascend and come", till he had concluded the Amidah, he is not to read it a second time, so as not to incommode the congregation. The reason is that he has still to read the additional service which contains a reference to the first day of the month.

3. In all situations in which an individual is required to repeat [his whispered Shemoneh Esreh due to a mistake], a sheliach tzibbur [who made a similar mistake during his audible repetition of Shemoneh Esreh] must start again [from the beginning] if he made the same mistake. Except for Shacharit of Rosh Chodesh, he is not required to repeat Shemoneh Esreh, because this would inconvenience the congregation because the Mussaf Service I sstill coming up and there he will mention Rosh Chodesh. If, however, he recalled his error before he completed Shemoneh Esreh, he should return to the blessing of Retzeh and it is not considered an inconvenience for the congregation . RM”A: There are those who say that if he makes a mistake in Shacharit of Shabbos, or of the festivals, the rule is the same as Rosh Chodesh, and this is our Minhag,

§ It was further taught in the mishna: The Torah portion beginning with the verse: “And on the tenth,” from the book of Numbers (29:7), he reads by heart. The Gemara asks: Why does he read it by heart? Let him furl the scroll to that portion and read it from the text. Rav Huna, son of Rav Yehoshua, said that Rav Sheshet said: It is because one may not furl a Torah scroll in public, out of respect for the community. It is inappropriate to make the community wait until they have reached the next section.

On account of the congregation’s honor - For they would have to wait in passive silence [while the Torah was rolled].