Birkat HaTorah

A woman should not read the Torah publicly, as a token of respect for the community.1This 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.Note the comments of the Magen Avraham 282:6, who states that women are obligated to hear the weekly Torah reading. A minor2i.e., a male under thirteen who knows how to read3since, as stated below, according to the Rambam, only a person who knows how to read can be called to the Torah. and is aware of the One who is being blessed4i.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. may be counted as one of the required number [of people5There 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. called to the Torah].Similarly, the one who recites the 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,6See Halachah 20. [the latter] is not included as one of the required number [of people called to the Torah]7because 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)..If there is only one person in the community who knows how to read [from the Torah], he should be called to the Torah,8However, 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.Similarly, the one who recites the haftarah is counted as one of the required number [of people called to the Torah], because he also reads from the Torah - although, as mentioned in Halachah 13, he reads a portion that has already been read. read, descend9to distinguish between aliyot [from the platform],10The Torah was read on a platform in the center of the synagogue. See Chapter 11, Halachah 3. return and read again a second and a third time until he completes the number of aliyot designated for that day.11TheTur (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.Nevertheless, since there is a question whether it is acceptable for a person to recite the blessings when he does not actually read from the Torah, it is desirable that the person who recites the blessings read along with the 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. In all of these [Torah] readings, a priest reads first;1Though 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). after him, a Levite; and after him, an Israelite.2Gittin 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. It is common custom at present3However, 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. that even a priest who is a common person is given precedence and allowed to read before a wise man of great stature in Israel.4In his Commentary on the Mishnah (Gittin, loc. cit.), the Rambam writes:Know that the practice which is widely accepted everywhere, that a priest reads first in the synagogue regardless of whether he is a sage or a commoner, regardless of whether there is someone of greater stature there or not, is a matter which has no basis in the Talmud.... I wonder where this blemish came from....The Rambam continues to explain that even at present, it is proper to call a sage of greater stature to the Torah before a priest of lower stature. Though the Rambam's opinion has been supported by many commentaries, in practice the commonly accepted custom has been allowed to be continued. The reason for this is quite clear. The strife and contention that existed in Talmudic times would surely return (Beit Yosef, Orach Chayim 135).Whoever is greater than his colleague in wisdom is given precedence regarding the reading [of the Torah].5Gittin 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." The last person who rolls the Torah scroll closed receives a reward equivalent to that of all the others.6Megillah 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.Apparently, the Rambam interprets this statement as referring to the person who receives the final 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. Therefore, even the person of the greatest stature in the community can receive the concluding aliyah.7Because 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. When there are no priests present,1or the priest is at a point in prayer where he is forbidden to make an interruption (Shulchan Aruch, Orach Chayim 135:5). an Israelite is called to the Torah2Our 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. and a Levite should not be called after him at all.3lest one think that the person called to the Torah before him is a priest (Beit Yosef, Orach Chayim 135).Note the statements of Rav Sa'adiah Gaon, who maintains that in such circumstances, the Levite may be given one of the later 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.When there are no Levites present, the priest who received the first 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).When there are no Levites present, the priest who received the first 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,4even if his father was known to be a priest, it is possible that his mother was unfit to marry a priest. and, therefore, another priest was given the aliyah.5In 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).Similarly, one Levite should not read [from the Torah] after another Levite, lest others say that there is a blemish in the lineage of one of them - i.e., even if his father was a Levite, it is possible that he married a women who is a ממזרת, and thus their children are also ממזרים (Mishnah Berurah 135:30).Similarly, one Levite should not read [from the Torah] after another Levite, lest others say that there is a blemish in the lineage of one of them. What is the order [of the service] when the Torah is read after prayer?1Having 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. On a day when there is a Musaf service,2but when the haftarah is not recited - i.e., Rosh Chodesh or Chol Hamo'ed after the leader of the congregation completes the morning service, he recites Kaddish3full Kaddish, to indicate the completion of the morning service and takes out the Torah scroll.4The 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. He calls the members of the community, one by one, and they ascend5to the platform on which the Torah is read. Hence, the name aliyah (ascent) is used to refer to a person called to the Torah. and read from the Torah. When they have completed the reading, he returns the Torah scroll to its place,6as mentioned in Chapter 9, Halachah 14, here the congregation recite Tehillah l'David and U'va l'Tzion. recites Kaddish,7half-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. and then the [congregation] recites the Musaf service.8and then the [congregation] recites the Musaf service. On days when the haftarah is read and there is a Musaf service,9i.e., Sabbaths and festivals it is customary to recite Kaddish before the person who reads the haftarah ascends [for his aliyah].10Thus, 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.).The Rambam does not state whether the Torah scroll should be returned before the morning service or afterwards. In one of his responsa, he writes that there is no advantage to one practice over the other, and everything depends on local custom. There are places where it is customary to recite Kaddish after the person who reads the haftarah [completes his Torah reading].11Halachah 17 describes the consequences that result from this difference in custom. 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,1i.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. he recites the Kaddish,2a half-Kaddish and takes out a Torah scroll.3The 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.The Ramah (Orach Chayim 149:1) mentions the custom of training children to kiss the Torah scroll as it is taken out. [Those called to the Torah] ascend and read and then, [the Torah scroll] is returned [to its place.4The congregation should rise and accompany it back to the ark (Shulchan Aruch and Ramah, Orach Chayim 149:1). The leader of the congregation] recites Kaddish,5half-Kaddish and the [congregation] recites the Minchah service.6and the [congregation] recites the Minchah service. Similarly, on a fast day,7after the recitation ofTehillah l'David and half-Kaddish the Torah is read [before] the Minchah service.8See Chapter 13, Halachah 18. Afterwards, Kaddish is recited,9a half-Kaddish and the Minchah service is recited. On festivals, it is not customary to read [the Torah] in the Minchah service.10As 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. [When the Torah is read on] a day when Musaf is not recited,1i.e., on Mondays and Thursdays, Purim, Chanukah, and fast days after the morning Shemoneh Esreh is completed,2and the supplicatory prayers have been recited [the leader of the congregation] recites the Kaddish3half-Kaddish and takes out a Torah scroll. [After the portion is] read from it, [the Torah scroll] is returned [to its place.4Interestingly, 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). The leader of the congregation] recites Tehillah l'David and the order of Kedushah,5U'va l'Tzion as is the practice every day.6See Chapter 9, Halachah 13. [Afterwards,] he recites the Kaddish7the full Kaddish, to indicate the completion of the service. and the people depart. It is not proper to read from chumashim in synagogues, as a token of respect for the community.1i.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.)A Torah scroll should not be rolled [from one portion to another portion] in the presence of the community, because of the difficulty it would cause the people, forcing them to remain standing while the Torah scroll is being rolled.2Rashi, Yoma 70a, offers another reason: because the congregation is forced to stand idly while the scroll is being rolled. Therefore, if it is necessary to read two separate concepts, two Torah scrolls are taken out.3See Chapter 18, Halachot 22-24. [However,] one person should not read one concept from two Torah scrolls,4See 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.The 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. lest people say that the first scroll was invalid and, therefore, they read from the second.5Interestingly, the Rambam does not mention at all the laws which apply when a Torah scroll is found invalid. (See Shulchan Aruch, Orach Chayim 143.) When a person rolls a Torah scroll [closed],1Apparently, in Talmudic times, one person would both lift the Torah up and roll it closed. (This practice is followed today among Chabad Chassidim.) he should roll it from the outside.2The 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. When he ties it, he should tie it from the inside.3Tosafot (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. He should leave the stitching4between the different columns of the Torah scroll [in the center], so that it will not rip.5i.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.In a place where a Torah scroll is taken [from the synagogue] to another room where it is kept, the congregation6The 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. is not allowed to leave until the Torah scroll is taken.7The 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.The Rambam does not allow this leniency, since abandoning the Torah does not show respect. The Shulchan Aruch (Orach Chayim 149:1) quotes the Tur's opinion. They should accompany it, following it to the place where it is kept.8

A woman should not read the Torah publicly, as a token of respect for the community.1This 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.Note the comments of the Magen Avraham 282:6, who states that women are obligated to hear the weekly Torah reading. A minor2i.e., a male under thirteen who knows how to read3since, as stated below, according to the Rambam, only a person who knows how to read can be called to the Torah. and is aware of the One who is being blessed4i.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. may be counted as one of the required number [of people5There 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. called to the Torah].Similarly, the one who recites the 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,6See Halachah 20. [the latter] is not included as one of the required number [of people called to the Torah]7because 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)..If there is only one person in the community who knows how to read [from the Torah], he should be called to the Torah,8However, 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.Similarly, the one who recites the haftarah is counted as one of the required number [of people called to the Torah], because he also reads from the Torah - although, as mentioned in Halachah 13, he reads a portion that has already been read. read, descend9to distinguish between aliyot [from the platform],10The Torah was read on a platform in the center of the synagogue. See Chapter 11, Halachah 3. return and read again a second and a third time until he completes the number of aliyot designated for that day.11TheTur (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.Nevertheless, since there is a question whether it is acceptable for a person to recite the blessings when he does not actually read from the Torah, it is desirable that the person who recites the blessings read along with the 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. In all of these [Torah] readings, a priest reads first;1Though 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). after him, a Levite; and after him, an Israelite.2Gittin 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. It is common custom at present3However, 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. that even a priest who is a common person is given precedence and allowed to read before a wise man of great stature in Israel.4In his Commentary on the Mishnah (Gittin, loc. cit.), the Rambam writes:Know that the practice which is widely accepted everywhere, that a priest reads first in the synagogue regardless of whether he is a sage or a commoner, regardless of whether there is someone of greater stature there or not, is a matter which has no basis in the Talmud.... I wonder where this blemish came from....The Rambam continues to explain that even at present, it is proper to call a sage of greater stature to the Torah before a priest of lower stature. Though the Rambam's opinion has been supported by many commentaries, in practice the commonly accepted custom has been allowed to be continued. The reason for this is quite clear. The strife and contention that existed in Talmudic times would surely return (Beit Yosef, Orach Chayim 135).Whoever is greater than his colleague in wisdom is given precedence regarding the reading [of the Torah].5Gittin 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." The last person who rolls the Torah scroll closed receives a reward equivalent to that of all the others.6Megillah 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.Apparently, the Rambam interprets this statement as referring to the person who receives the final 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. Therefore, even the person of the greatest stature in the community can receive the concluding aliyah.7Because 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. When there are no priests present,1or the priest is at a point in prayer where he is forbidden to make an interruption (Shulchan Aruch, Orach Chayim 135:5). an Israelite is called to the Torah2Our 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. and a Levite should not be called after him at all.3lest one think that the person called to the Torah before him is a priest (Beit Yosef, Orach Chayim 135).Note the statements of Rav Sa'adiah Gaon, who maintains that in such circumstances, the Levite may be given one of the later 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.When there are no Levites present, the priest who received the first 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).When there are no Levites present, the priest who received the first 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,4even if his father was known to be a priest, it is possible that his mother was unfit to marry a priest. and, therefore, another priest was given the aliyah.5In 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).Similarly, one Levite should not read [from the Torah] after another Levite, lest others say that there is a blemish in the lineage of one of them - i.e., even if his father was a Levite, it is possible that he married a women who is a ממזרת, and thus their children are also ממזרים (Mishnah Berurah 135:30).Similarly, one Levite should not read [from the Torah] after another Levite, lest others say that there is a blemish in the lineage of one of them. What is the order [of the service] when the Torah is read after prayer?1Having 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. On a day when there is a Musaf service,2but when the haftarah is not recited - i.e., Rosh Chodesh or Chol Hamo'ed after the leader of the congregation completes the morning service, he recites Kaddish3full Kaddish, to indicate the completion of the morning service and takes out the Torah scroll.4The 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. He calls the members of the community, one by one, and they ascend5to the platform on which the Torah is read. Hence, the name aliyah (ascent) is used to refer to a person called to the Torah. and read from the Torah. When they have completed the reading, he returns the Torah scroll to its place,6as mentioned in Chapter 9, Halachah 14, here the congregation recite Tehillah l'David and U'va l'Tzion. recites Kaddish,7half-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. and then the [congregation] recites the Musaf service.8and then the [congregation] recites the Musaf service. On days when the haftarah is read and there is a Musaf service,9i.e., Sabbaths and festivals it is customary to recite Kaddish before the person who reads the haftarah ascends [for his aliyah].10Thus, 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.).The Rambam does not state whether the Torah scroll should be returned before the morning service or afterwards. In one of his responsa, he writes that there is no advantage to one practice over the other, and everything depends on local custom. There are places where it is customary to recite Kaddish after the person who reads the haftarah [completes his Torah reading].11Halachah 17 describes the consequences that result from this difference in custom. 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,1i.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. he recites the Kaddish,2a half-Kaddish and takes out a Torah scroll.3The 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.The Ramah (Orach Chayim 149:1) mentions the custom of training children to kiss the Torah scroll as it is taken out. [Those called to the Torah] ascend and read and then, [the Torah scroll] is returned [to its place.4The congregation should rise and accompany it back to the ark (Shulchan Aruch and Ramah, Orach Chayim 149:1). The leader of the congregation] recites Kaddish,5half-Kaddish and the [congregation] recites the Minchah service.6and the [congregation] recites the Minchah service. Similarly, on a fast day,7after the recitation ofTehillah l'David and half-Kaddish the Torah is read [before] the Minchah service.8See Chapter 13, Halachah 18. Afterwards, Kaddish is recited,9a half-Kaddish and the Minchah service is recited. On festivals, it is not customary to read [the Torah] in the Minchah service.10As 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. [When the Torah is read on] a day when Musaf is not recited,1i.e., on Mondays and Thursdays, Purim, Chanukah, and fast days after the morning Shemoneh Esreh is completed,2and the supplicatory prayers have been recited [the leader of the congregation] recites the Kaddish3half-Kaddish and takes out a Torah scroll. [After the portion is] read from it, [the Torah scroll] is returned [to its place.4Interestingly, 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). The leader of the congregation] recites Tehillah l'David and the order of Kedushah,5U'va l'Tzion as is the practice every day.6See Chapter 9, Halachah 13. [Afterwards,] he recites the Kaddish7the full Kaddish, to indicate the completion of the service. and the people depart. It is not proper to read from chumashim in synagogues, as a token of respect for the community.1i.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.)A Torah scroll should not be rolled [from one portion to another portion] in the presence of the community, because of the difficulty it would cause the people, forcing them to remain standing while the Torah scroll is being rolled.2Rashi, Yoma 70a, offers another reason: because the congregation is forced to stand idly while the scroll is being rolled. Therefore, if it is necessary to read two separate concepts, two Torah scrolls are taken out.3See Chapter 18, Halachot 22-24. [However,] one person should not read one concept from two Torah scrolls,4See 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.The 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. lest people say that the first scroll was invalid and, therefore, they read from the second.5Interestingly, the Rambam does not mention at all the laws which apply when a Torah scroll is found invalid. (See Shulchan Aruch, Orach Chayim 143.) When a person rolls a Torah scroll [closed],1Apparently, in Talmudic times, one person would both lift the Torah up and roll it closed. (This practice is followed today among Chabad Chassidim.) he should roll it from the outside.2The 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. When he ties it, he should tie it from the inside.3Tosafot (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. He should leave the stitching4between the different columns of the Torah scroll [in the center], so that it will not rip.5i.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.In a place where a Torah scroll is taken [from the synagogue] to another room where it is kept, the congregation6The 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. is not allowed to leave until the Torah scroll is taken.7The 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.The Rambam does not allow this leniency, since abandoning the Torah does not show respect. The Shulchan Aruch (Orach Chayim 149:1) quotes the Tur's opinion. They should accompany it, following it to the place where it is kept.8

A woman should not read the Torah publicly, as a token of respect for the community.1This 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.Note the comments of the Magen Avraham 282:6, who states that women are obligated to hear the weekly Torah reading. A minor2i.e., a male under thirteen who knows how to read3since, as stated below, according to the Rambam, only a person who knows how to read can be called to the Torah. and is aware of the One who is being blessed4i.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. may be counted as one of the required number [of people5There 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. called to the Torah].Similarly, the one who recites the 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,6See Halachah 20. [the latter] is not included as one of the required number [of people called to the Torah]7because 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)..If there is only one person in the community who knows how to read [from the Torah], he should be called to the Torah,8However, 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.Similarly, the one who recites the haftarah is counted as one of the required number [of people called to the Torah], because he also reads from the Torah - although, as mentioned in Halachah 13, he reads a portion that has already been read. read, descend9to distinguish between aliyot [from the platform],10The Torah was read on a platform in the center of the synagogue. See Chapter 11, Halachah 3. return and read again a second and a third time until he completes the number of aliyot designated for that day.11TheTur (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.Nevertheless, since there is a question whether it is acceptable for a person to recite the blessings when he does not actually read from the Torah, it is desirable that the person who recites the blessings read along with the 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. In all of these [Torah] readings, a priest reads first;1Though 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). after him, a Levite; and after him, an Israelite.2Gittin 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. It is common custom at present3However, 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. that even a priest who is a common person is given precedence and allowed to read before a wise man of great stature in Israel.4In his Commentary on the Mishnah (Gittin, loc. cit.), the Rambam writes:Know that the practice which is widely accepted everywhere, that a priest reads first in the synagogue regardless of whether he is a sage or a commoner, regardless of whether there is someone of greater stature there or not, is a matter which has no basis in the Talmud.... I wonder where this blemish came from....The Rambam continues to explain that even at present, it is proper to call a sage of greater stature to the Torah before a priest of lower stature. Though the Rambam's opinion has been supported by many commentaries, in practice the commonly accepted custom has been allowed to be continued. The reason for this is quite clear. The strife and contention that existed in Talmudic times would surely return (Beit Yosef, Orach Chayim 135).Whoever is greater than his colleague in wisdom is given precedence regarding the reading [of the Torah].5Gittin 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." The last person who rolls the Torah scroll closed receives a reward equivalent to that of all the others.6Megillah 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.Apparently, the Rambam interprets this statement as referring to the person who receives the final 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. Therefore, even the person of the greatest stature in the community can receive the concluding aliyah.7Because 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. When there are no priests present,1or the priest is at a point in prayer where he is forbidden to make an interruption (Shulchan Aruch, Orach Chayim 135:5). an Israelite is called to the Torah2Our 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. and a Levite should not be called after him at all.3lest one think that the person called to the Torah before him is a priest (Beit Yosef, Orach Chayim 135).Note the statements of Rav Sa'adiah Gaon, who maintains that in such circumstances, the Levite may be given one of the later 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.When there are no Levites present, the priest who received the first 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).When there are no Levites present, the priest who received the first 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,4even if his father was known to be a priest, it is possible that his mother was unfit to marry a priest. and, therefore, another priest was given the aliyah.5In 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).Similarly, one Levite should not read [from the Torah] after another Levite, lest others say that there is a blemish in the lineage of one of them - i.e., even if his father was a Levite, it is possible that he married a women who is a ממזרת, and thus their children are also ממזרים (Mishnah Berurah 135:30).Similarly, one Levite should not read [from the Torah] after another Levite, lest others say that there is a blemish in the lineage of one of them. What is the order [of the service] when the Torah is read after prayer?1Having 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. On a day when there is a Musaf service,2but when the haftarah is not recited - i.e., Rosh Chodesh or Chol Hamo'ed after the leader of the congregation completes the morning service, he recites Kaddish3full Kaddish, to indicate the completion of the morning service and takes out the Torah scroll.4The 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. He calls the members of the community, one by one, and they ascend5to the platform on which the Torah is read. Hence, the name aliyah (ascent) is used to refer to a person called to the Torah. and read from the Torah. When they have completed the reading, he returns the Torah scroll to its place,6as mentioned in Chapter 9, Halachah 14, here the congregation recite Tehillah l'David and U'va l'Tzion. recites Kaddish,7half-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. and then the [congregation] recites the Musaf service.8and then the [congregation] recites the Musaf service. On days when the haftarah is read and there is a Musaf service,9i.e., Sabbaths and festivals it is customary to recite Kaddish before the person who reads the haftarah ascends [for his aliyah].10Thus, 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.).The Rambam does not state whether the Torah scroll should be returned before the morning service or afterwards. In one of his responsa, he writes that there is no advantage to one practice over the other, and everything depends on local custom. There are places where it is customary to recite Kaddish after the person who reads the haftarah [completes his Torah reading].11Halachah 17 describes the consequences that result from this difference in custom. 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,1i.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. he recites the Kaddish,2a half-Kaddish and takes out a Torah scroll.3The 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.The Ramah (Orach Chayim 149:1) mentions the custom of training children to kiss the Torah scroll as it is taken out. [Those called to the Torah] ascend and read and then, [the Torah scroll] is returned [to its place.4The congregation should rise and accompany it back to the ark (Shulchan Aruch and Ramah, Orach Chayim 149:1). The leader of the congregation] recites Kaddish,5half-Kaddish and the [congregation] recites the Minchah service.6and the [congregation] recites the Minchah service. Similarly, on a fast day,7after the recitation ofTehillah l'David and half-Kaddish the Torah is read [before] the Minchah service.8See Chapter 13, Halachah 18. Afterwards, Kaddish is recited,9a half-Kaddish and the Minchah service is recited. On festivals, it is not customary to read [the Torah] in the Minchah service.10As 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. [When the Torah is read on] a day when Musaf is not recited,1i.e., on Mondays and Thursdays, Purim, Chanukah, and fast days after the morning Shemoneh Esreh is completed,2and the supplicatory prayers have been recited [the leader of the congregation] recites the Kaddish3half-Kaddish and takes out a Torah scroll. [After the portion is] read from it, [the Torah scroll] is returned [to its place.4Interestingly, 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). The leader of the congregation] recites Tehillah l'David and the order of Kedushah,5U'va l'Tzion as is the practice every day.6See Chapter 9, Halachah 13. [Afterwards,] he recites the Kaddish7the full Kaddish, to indicate the completion of the service. and the people depart. It is not proper to read from chumashim in synagogues, as a token of respect for the community.1i.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.)A Torah scroll should not be rolled [from one portion to another portion] in the presence of the community, because of the difficulty it would cause the people, forcing them to remain standing while the Torah scroll is being rolled.2Rashi, Yoma 70a, offers another reason: because the congregation is forced to stand idly while the scroll is being rolled. Therefore, if it is necessary to read two separate concepts, two Torah scrolls are taken out.3See Chapter 18, Halachot 22-24. [However,] one person should not read one concept from two Torah scrolls,4See 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.The 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. lest people say that the first scroll was invalid and, therefore, they read from the second.5Interestingly, the Rambam does not mention at all the laws which apply when a Torah scroll is found invalid. (See Shulchan Aruch, Orach Chayim 143.) When a person rolls a Torah scroll [closed],1Apparently, in Talmudic times, one person would both lift the Torah up and roll it closed. (This practice is followed today among Chabad Chassidim.) he should roll it from the outside.2The 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. When he ties it, he should tie it from the inside.3Tosafot (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. He should leave the stitching4between the different columns of the Torah scroll [in the center], so that it will not rip.5i.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.In a place where a Torah scroll is taken [from the synagogue] to another room where it is kept, the congregation6The 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. is not allowed to leave until the Torah scroll is taken.7The 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.The Rambam does not allow this leniency, since abandoning the Torah does not show respect. The Shulchan Aruch (Orach Chayim 149:1) quotes the Tur's opinion. They should accompany it, following it to the place where it is kept.8

The congregation is not permitted to answer Amen until the blessing is concluded from the mouth of the reader. And the reader is not permitted to read from the Torah until Amen is concluded from the mouth of the congregation.

And word which is read [one way] and written [another way], it is a "Halacha l'Moshe Mi'sinai" ("A law transmitted to Moshe on Sinai") that is should be written the way it is in the Torah, but read a different way (ie. read differently than it is written). It happened once that someone read it the way it was written [and he was standing] before the great leaders of the generation, the Rabbi's: R. Yitzchak Abuhav, R. Avraham Valenci, and R. Shmuel Valenci, his son - and they warned him to read it according to the tradition (ie. not the way it was written), and he did not want to, and so they excommunicated him and removed him from the bimah.

To Not Speak During The Torah Reading. Containing 4 Se'ifim:
It is forbidden to exit [the synagogue] and leave the Torah while it is open. But between one person's [aliyah] and the next, it is permitted.

The person who reads the haftarah must read from the Torah first. Even three verses [are sufficient]. He should read again the passage that had been read previously.
He should not [begin] reading the haftarah until the Torah scroll has been rolled closed. He should not read fewer than twenty-one verses [as the haftarah]. However, if a concept is completed in fewer [verses] than that, he need not add more. If he read only ten verses, but the haftarah is translated, it is sufficient even if the concept is not completed.
[When reading] from the prophets, one reads and even two may translate. One may skip from one concept to another. However, one should not skip from one prophet to another, except among the twelve prophets. Furthermore, [even within a book from a single prophet,] one should not skip from the conclusion of the book until its beginning. Whenever one skips, one should not wait longer than it takes the translator to complete his translation.

All who read [should] bless before it and after it. He should open the Torah scroll before he makes the blessing and see the verse he needs to start with and then recite the blessing; and after it was read, he rolls it up and recites the [second] blessing. Rem"a: And at the time that one recites the first blessing, he should turn his head to the side so that it does not appear that they are reading the blessing from the Torah [Kol Bo]. And it seems to me that he should turn his face to the left.

The baraita continues: The verse means that since the Jews traveled for three days without hearing any Torah they became weary, and therefore the prophets among them arose and instituted for them that they should read from the Torah each Shabbat, and pause on Sunday, and read again on Monday, and pause on Tuesday and Wednesday, and read again on Thursday, and pause on Shabbat eve, so they would not tarry three days without hearing the Torah. Evidently this practice predates Ezra.