Grounding
1) What is your personal relationship with hagbah?
2) What impact do you think hagbah has on a community and individuals?
Where does Hagbah come from?
(א) וַיֵּאָסְפ֤וּ כׇל־הָעָם֙ כְּאִ֣ישׁ אֶחָ֔ד אֶל־הָ֣רְח֔וֹב אֲשֶׁ֖ר לִפְנֵ֣י שַֽׁעַר־הַמָּ֑יִם וַיֹּֽאמְרוּ֙ לְעֶזְרָ֣א הַסֹּפֵ֔ר לְהָבִ֗יא אֶת־סֵ֙פֶר֙ תּוֹרַ֣ת מֹשֶׁ֔ה אֲשֶׁר־צִוָּ֥ה יהוה אֶת־יִשְׂרָאֵֽל׃(ב) וַיָּבִ֣יא עֶזְרָ֣א הַ֠כֹּהֵ֠ן אֶֽת־הַתּוֹרָ֞ה לִפְנֵ֤י הַקָּהָל֙ מֵאִ֣ישׁ וְעַד־אִשָּׁ֔ה וְכֹ֖ל מֵבִ֣ין לִשְׁמֹ֑עַ בְּי֥וֹם אֶחָ֖ד לַחֹ֥דֶשׁ הַשְּׁבִיעִֽי׃(ג) וַיִּקְרָא־בוֹ֩ לִפְנֵ֨י הָרְח֜וֹב אֲשֶׁ֣ר ׀ לִפְנֵ֣י שַֽׁעַר־הַמַּ֗יִם מִן־הָאוֹר֙ עַד־מַחֲצִ֣ית הַיּ֔וֹם נֶ֛גֶד הָאֲנָשִׁ֥ים וְהַנָּשִׁ֖ים וְהַמְּבִינִ֑ים וְאׇזְנֵ֥י כׇל־הָעָ֖ם אֶל־סֵ֥פֶר הַתּוֹרָֽה׃(ד) וַֽיַּעֲמֹ֞ד עֶזְרָ֣א הַסֹּפֵ֗ר עַֽל־מִגְדַּל־עֵץ֮ אֲשֶׁ֣ר עָשׂ֣וּ לַדָּבָר֒ וַיַּֽעֲמֹ֣ד אֶצְל֡וֹ מַתִּתְיָ֡ה וְשֶׁ֡מַע וַ֠עֲנָיָ֠ה וְאוּרִיָּ֧ה וְחִלְקִיָּ֛ה וּמַעֲשֵׂיָ֖ה עַל־יְמִינ֑וֹ וּמִשְּׂמֹאל֗וֹ פְּ֠דָיָ֠ה וּמִֽישָׁאֵ֧ל וּמַלְכִּיָּ֛ה וְחָשֻׁ֥ם וְחַשְׁבַּדָּ֖נָה זְכַרְיָ֥ה מְשֻׁלָּֽם׃ {פ}(ה) וַיִּפְתַּ֨ח עֶזְרָ֤א הַסֵּ֙פֶר֙ לְעֵינֵ֣י כׇל־הָעָ֔ם כִּֽי־מֵעַ֥ל כׇּל־הָעָ֖ם הָיָ֑ה וּכְפִתְח֖וֹ עָֽמְד֥וּ כׇל־הָעָֽם׃(ו) וַיְבָ֣רֶךְ עֶזְרָ֔א אֶת־יהוה הָאֱלֹהִ֖ים הַגָּד֑וֹל וַיַּֽעֲנ֨וּ כׇל־הָעָ֜ם אָמֵ֤ן ׀ אָמֵן֙ בְּמֹ֣עַל יְדֵיהֶ֔ם וַיִּקְּד֧וּ וַיִּֽשְׁתַּחֲו֛וּ לַיהוה אַפַּ֥יִם אָֽרְצָה׃(ז) וְיֵשׁ֡וּעַ וּבָנִ֡י וְשֵׁרֵ֥בְיָ֣ה ׀ יָמִ֡ין עַקּ֡וּב שַׁבְּתַ֣י ׀ הֽוֹדִיָּ֡ה מַעֲשֵׂיָ֡ה קְלִיטָ֣א עֲזַרְיָה֩ יוֹזָבָ֨ד חָנָ֤ן פְּלָאיָה֙ וְהַלְוִיִּ֔ם מְבִינִ֥ים אֶת־הָעָ֖ם לַתּוֹרָ֑ה וְהָעָ֖ם עַל־עׇמְדָֽם׃(ח) וַֽיִּקְרְא֥וּ בַסֵּ֛פֶר בְּתוֹרַ֥ת הָאֱלֹהִ֖ים מְפֹרָ֑שׁ וְשׂ֣וֹם שֶׂ֔כֶל וַיָּבִ֖ינוּ בַּמִּקְרָֽא׃ {פ}(ט) וַיֹּ֣אמֶר נְחֶמְיָ֣ה ה֣וּא הַתִּרְשָׁ֡תָא וְעֶזְרָ֣א הַכֹּהֵ֣ן ׀ הַסֹּפֵ֡ר וְהַלְוִיִּם֩ הַמְּבִינִ֨ים אֶת־הָעָ֜ם לְכׇל־הָעָ֗ם הַיּ֤וֹם קָדֹֽשׁ־הוּא֙ לַיהוה אֱלֹהֵיכֶ֔ם אַל־תִּֽתְאַבְּל֖וּ וְאַל־תִּבְכּ֑וּ כִּ֤י בוֹכִים֙ כׇּל־הָעָ֔ם כְּשׇׁמְעָ֖ם אֶת־דִּבְרֵ֥י הַתּוֹרָֽה׃(י) וַיֹּ֣אמֶר לָהֶ֡ם לְכוּ֩ אִכְל֨וּ מַשְׁמַנִּ֜ים וּשְׁת֣וּ מַֽמְתַקִּ֗ים וְשִׁלְח֤וּ מָנוֹת֙ לְאֵ֣ין נָכ֣וֹן ל֔וֹ כִּֽי־קָד֥וֹשׁ הַיּ֖וֹם לַאֲדֹנֵ֑ינוּ וְאַל־תֵּ֣עָצֵ֔בוּ כִּֽי־חֶדְוַ֥ת יהוה הִ֥יא מָֽעֻזְּכֶֽם׃(יא) וְהַלְוִיִּ֞ם מַחְשִׁ֤ים לְכׇל־הָעָם֙ לֵאמֹ֣ר הַ֔סּוּ כִּ֥י הַיּ֖וֹם קָדֹ֑שׁ וְאַל־תֵּעָצֵֽבוּ׃(יב) וַיֵּלְכ֨וּ כׇל־הָעָ֜ם לֶאֱכֹ֤ל וְלִשְׁתּוֹת֙ וּלְשַׁלַּ֣ח מָנ֔וֹת וְלַעֲשׂ֖וֹת שִׂמְחָ֣ה גְדוֹלָ֑ה כִּ֤י הֵבִ֙ינוּ֙ בַּדְּבָרִ֔ים אֲשֶׁ֥ר הוֹדִ֖יעוּ לָהֶֽם׃ {פ}
A likely origin:
In the second half of the 5th century BC, Nehemiah leads the 3rd group of Jews returning to Jerusalem after the Babylonian exile. He, along with Ezra, lead the spiritual revival of the Jewish people, record the reconstruction of the walls of Jerusalem and work to overcome internal and external obstacles to political and religious restoration.
(1) the entire people assembled as one man in the square before the Water Gate, and they asked Ezra the scribe to bring the scroll of the Teaching of Moses with which the LORD had charged Israel.(2) On the first day of the seventh month, Ezra the priest brought the Teaching before the congregation, men and women and all who could listen with understanding.(3) He read from it, facing the square before the Water Gate, from the first light until midday, to the men and the women and those who could understand; the ears of all the people were given to the scroll of the Teaching.(4) Ezra the scribe stood upon a wooden tower made for the purpose, and beside him stood Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Maaseiah at his right, and at his left Pedaiah, Mishael, Malchijah, Hashum, Hashbaddanah, Zechariah, Meshullam.(5) Ezra opened the scroll in the sight of all the people, for he was above all the people; as he opened it, all the people stood up.(6) Ezra blessed the LORD, the great God, and all the people answered, “Amen, Amen,” with hands upraised. Then they bowed their heads and prostrated themselves before the LORD with their faces to the ground.(7) Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites explained the Teaching to the people, while the people stood in their places.(8) They read from the scroll of the Teaching of God, translating it and giving the sense; so they understood the reading.(9) Nehemiah the Tirshatha, Ezra the priest and scribe, and the Levites who were explaining to the people said to all the people, “This day is holy to the LORD your God: you must not mourn or weep,” for all the people were weeping as they listened to the words of the Teaching.(10) He further said to them, “Go, eat choice foods and drink sweet drinks and send portions to whoever has nothing prepared, for the day is holy to our Lord. Do not be sad, for your rejoicing in the LORD is the source of your strength.”(11) The Levites were quieting the people, saying, “Hush, for the day is holy; do not be sad.”(12) Then all the people went to eat and drink and send portions and make great merriment, for they understood the things they were told.
- What do you believe would be essential pieces of a Jewish revival? Would you include a public reading of the Torah? Why or why not?
- How would you describe the tone of this passage?
- Why do you think the Torah scroll needed to be shown to and made comprehensible to all of the people, rather than just a select number (e.g. elders, Levites etc.)?
- Why do you think seeing the Torah was an important piece of these events? How can this be applied in a more accessible way today?
(יד) וַֽיִּמְצְא֖וּ כָּת֣וּב בַּתּוֹרָ֑ה אֲשֶׁ֨ר צִוָּ֤ה יהוה בְּיַד־מֹשֶׁ֔ה אֲשֶׁר֩ יֵשְׁב֨וּ בְנֵֽי־יִשְׂרָאֵ֧ל בַּסֻּכּ֛וֹת בֶּחָ֖ג בַּחֹ֥דֶשׁ הַשְּׁבִיעִֽי׃(טו) וַאֲשֶׁ֣ר יַשְׁמִ֗יעוּ וְיַעֲבִ֨ירוּ ק֥וֹל בְּכׇל־עָרֵיהֶם֮ וּבִירוּשָׁלַ֣͏ִם לֵאמֹר֒ צְא֣וּ הָהָ֗ר וְהָבִ֙יאוּ֙ עֲלֵי־זַ֙יִת֙ וַעֲלֵי־עֵ֣ץ שֶׁ֔מֶן וַעֲלֵ֤י הֲדַס֙ וַעֲלֵ֣י תְמָרִ֔ים וַעֲלֵ֖י עֵ֣ץ עָבֹ֑ת לַעֲשֹׂ֥ת סֻכֹּ֖ת כַּכָּתֽוּב׃ {ס} (טז) וַיֵּצְא֣וּ הָעָם֮ וַיָּבִ֒יאוּ֒ וַיַּעֲשׂוּ֩ לָהֶ֨ם סֻכּ֜וֹת אִ֤ישׁ עַל־גַּגּוֹ֙ וּבְחַצְרֹ֣תֵיהֶ֔ם וּבְחַצְר֖וֹת בֵּ֣ית הָאֱלֹהִ֑ים וּבִרְחוֹב֙ שַׁ֣עַר הַמַּ֔יִם וּבִרְח֖וֹב שַׁ֥עַר אֶפְרָֽיִם׃ {ס} (יז) וַיַּֽעֲשׂ֣וּ כׇֽל־הַ֠קָּהָ֠ל הַשָּׁבִ֨ים מִן־הַשְּׁבִ֥י ׀ סֻכּוֹת֮ וַיֵּשְׁב֣וּ בַסֻּכּוֹת֒ כִּ֣י לֹֽא־עָשׂ֡וּ מִימֵי֩ יֵשׁ֨וּעַ בִּן־נ֥וּן כֵּן֙ בְּנֵ֣י יִשְׂרָאֵ֔ל עַ֖ד הַיּ֣וֹם הַה֑וּא וַתְּהִ֥י שִׂמְחָ֖ה גְּדוֹלָ֥ה מְאֹֽד׃(יח) וַ֠יִּקְרָ֠א בְּסֵ֨פֶר תּוֹרַ֤ת הָאֱלֹהִים֙ י֣וֹם ׀ בְּי֔וֹם מִן־הַיּוֹם֙ הָֽרִאשׁ֔וֹן עַ֖ד הַיּ֣וֹם הָאַחֲר֑וֹן וַיַּֽעֲשׂוּ־חָג֙ שִׁבְעַ֣ת יָמִ֔ים וּבַיּ֧וֹם הַשְּׁמִינִ֛י עֲצֶ֖רֶת כַּמִּשְׁפָּֽט׃ {פ}
As you continue the passage,
- What impact do you imagine having a holiday to observe right at this time may have had on people personally and collectively?
- What may have been significant about it being Sukkot, as opposed to some other holiday?
(14) They found written in the Teaching that the LORD had commanded Moses that the Israelites must dwell in booths during the festival of the seventh month,(15) and that they must announce and proclaim throughout all their towns and Jerusalem as follows, “Go out to the mountains and bring leafy branches of olive trees, pine trees, myrtles, palms and [other] leafy-a trees to make booths, as it is written.”(16) So the people went out and brought them, and made themselves booths on their roofs, in their courtyards, in the courtyards of the House of God, in the square of the Water Gate and in the square of the Ephraim Gate.(17) The whole community that returned from the captivity made booths and dwelt in the booths—the Israelites had not done so from the days of Joshua son of Nun to that day—and there was very great rejoicing.(18) He read from the scroll of the Teaching of God each day, from the first to the last day. They celebrated the festival seven days, and there was a solemn gathering on the eighth, as prescribed.
By gazing at the Torah closely so as to be able to clearly read its letters, a person is infused by a great [spiritual] light. - Arizal, quoted by Magen Avraham 134:3
- How do you relate to the Arizal’s experience during hagbah?
- Are there other times in your life or other Jewish practices in which you feel this way?
How to Perform Hagbah
מיד גולל ספר תורה עד שלשה דפין ומגביהו ומראה פני כתיבתו לעם העומדים לימינו ולשמאלו ומחזירו לפניו ולאחריו שמצוה לכל האנשים ולנשים לראות הכתב ולכרוע ולומר (דברים ד׳:מ״ד) וזאת התורה אשר שם משה לפני בני ישראל (או) (תהילים י״ט:ח׳) תורת יהוה תמימה משיבת נפש והמפטיר נותנו לחזן הכנסת והוא חוזר התורה לכסות ראשי הקרואים שאין כבוד להיות התורה יחידה וכיוצא בו אינו מן המובחר שיעמוד החזן יחידי לפני התיבה אלא שיעמדו עמו אחד לימינו ואחד לשמאלו כנגד אבות (ויש אומרים פורס את שמע שיאמר יוצר אור וקדוש וטעם לדבר על הברכה שמברך על התורה ועל העבודה) כך היו נקיי הדעת שבירושלים עושין כשהיו מוציאין את התורה ומחזירין היו הולכין אחריה מפני כבודה:
One of the earliest Talmudic/post Talmudic source relating to hagbah
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, 46 Before it is read. The ritual here described is followed by the Sephardim. The Ashkenazim elevate the scroll after the conclusion of the reading (cf. P.B., p. 148). to bend their knees and exclaim, ‘And this is the Torah which Moses set before the children of Israel.47Deut. 4, 44. For other verses which are now added, cf. P.B., loc. cit.The Torah of the Lord is perfect, restoring the soul’.48Ps. 19, 8. This verse is not included now. The mafṭir then hands it over to the superintendent of the Synagogue services who returns it to the first49lit. ‘the head’ (so GRA). V has ‘to cover the heads’, which is obscure. of those who are to be called to the reading, because it is not an honour for the Torah to be left alone.50 lit. ‘single’. It is therefore necessary for the mafṭir, the superintendent and one of the congregation who is to read a portion to accompany the scroll. 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.51V inserts in parenthesis a ruling which seems displaced although it is included by GRA, M and H. It reads: ‘Some say that [the mafṭir] recites the Shema‘ with the benediction “Who formest light” (P.B., p. 128) and “Holy” (p. 131) because of the benediction which he says “For the Torah, for the divine service”, etc. (pp. 149f)’. 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.
Additional Sources:
- The Shulchan Aruch (OC 134:2) includes this requirement of showing the text to everyone;
- the Mishnah Berurah (134:9) explains that one should slowly turn to show the script to the entire congregation, similar to how he instructs (OC 128:61) the kohanim to turn during duchening [raising of the hands in the priestly blessing to the people].
- Rabbi Shlomo Zalman Auerbach (Halichot Shlomo 12:28, note 40, p. 153) says that if there are people on all sides of the bimah, the one who performs hagbah should turn to the right and make a full circle, but if there are people only on the two sides, he can just turn right and then left rather than make a complete circle.
- Similarly, Shevet HaLevi (9:26; c.f., Mishneh Halachot 11:103), emphasizes that the point is to ensure that all of the congregants see the Torah script.
- The Kaf Hachaim (134:13; c.f., MB 134:11) notes that in Jerusalem, the custom was to walk around the entire shul with the Torah scroll open so that everyone could see the text.
- In order to prevent the magbia from obscuring the view of the Torah text, some early authorities suggest that hagbah be done with the text facing the congregants. However, the Ashkenazi practice today is to have it face the magbia (Bach,OC 134; Rema, OC 147:4; Encyclopedia Talmudit 8:168).
(כו) אָר֗וּר אֲשֶׁ֧ר לֹא־יָקִ֛ים אֶת־דִּבְרֵ֥י הַתּוֹרָֽה־הַזֹּ֖את לַעֲשׂ֣וֹת אוֹתָ֑ם וְאָמַ֥ר כׇּל־הָעָ֖ם אָמֵֽן׃ {פ}
(26) Cursed be whoever will not uphold the terms of this Teaching and observe them.—And all the people shall say, Amen.
- According to the Ramban, this final curse in Devarim 27 refers to an improperly performed hagbah: “Cursed be he who does not uphold [asher lo yakim] the words of this Torah . . .” Among the various opinions in the Talmud Yerushalmi (Sotah 7:4) about this verse is that of Rav Shimon ben Yakim, who says the verse refers to the chazzan/cantor. Ramban explains that chazzan here means a magbia [one who performs hagbah] who does not properly show the Torah to all assembled, as required in Masechet Sofrim.
- Considering your reactions to our earlier texts on this sheet, do you share Rambam’s interpretation? Why or why not?
How Far to Unroll
ואמר ר' שפטיה א"ר יוחנן עשרה שקראו בתורה הגדול שבהם גולל ספר תורה הגוללו נוטל שכר כולן דאמר ר' יהושע בן לוי עשרה שקראו בתורה הגולל ספר תורה קיבל שכר כולן שכר כולן סלקא דעתך אלא אימא קיבל שכר כנגד כולן
Megillah 32a; Rambam, Hilchot Tefillah 12:18; Shulchan Aruch, OC 147:1
And Rabbi Shefatya said that Rabbi Yoḥanan said: If ten people read from the Torah, the greatest among them should furl/roll the Torah scroll*, [for this is the most distinguished honor]. And the one who rolls it takes the reward of all of them, as Rabbi Yehoshua ben Levi said: If ten people read from the Torah, the one who furls it receives the reward of all of them. The Gemara asks: Can it enter your mind to say that he actually receives the reward of all of them? Why should all the others forfeit their reward? Rather, say instead: He receives a reward equivalent to that of all of them.
- Megillah 32a; Rambam, Hilchot Tefillah 12:18; Shulchan Aruch, OC 147:1
* According to various texts, the same person used to perform hagbah [the raising of the Torah] and gelilah [the closing & dressing of the Torah] but over time they were given to separate individuals to increase the number of honors.
Additional sources:
- Masechet Sofrim states: “Then he rolls open the sefer Torah until three columns [are revealed],” which implies “until three” and no more.
- Similarly, the eleventh-century Machzor Vitry (p. 527) says: “The sefer Torah is unrolled until three columns and then lifted,” indicating specifically three.
- The guideline regarding the number of columns does not appear in the Shulchan Aruch, but the Magen Avraham (OC 134:3) includes it and suggests that the statement is referring to the precise number of columns that need to be shown, rather than a minimum or suggested amount.
- The Kitzur Shulchan Aruch (Rabbi Shlomo Ganzfried; 23:25) states one should open the scroll to three columns, implying that that is the required amount.
- Based on the Magen Avraham and Sofrim, HaShomer Emet (7:1) states that the scroll should be opened to three columns.
- Rav Eliezer Papo (d. 1827), famous as the author of the Pele Yoetz, wrote in his halachic work Chesed L’alafim (135:4) that the Torah should be unrolled to reveal three columns, no less and no more.
- Shu”t B’tzel Hachachmah (Rav Betzalel Stern, d. 1988; 5:54) explains in great detail exactly how the magbia should turn while holding the Torah and then states that the scroll should be opened to three columns, implying precisely three.
- The significant exception is the Mishnah Berurah (134:8), who maintains that three may be the minimum, and the maximum depends upon the physical strength of the magbia.
אבל לא ילמוד בו בתחלה ולא יקרא אחר עמו: ורמינהו לא יקרא פרשה וישנה ולא יקרא בו פרשה ויתרגם ולא יפתח בו יותר מג' דפין ולא יקראו בו שלשה בני אדם בכרך אחד הא שנים קורין
Bava Metzia 29b
The Gemara resumes its analysis of the mishna, which teaches with regard to borrowed scrolls: But he shall not study passages in them for the first time and another person shall not read the scroll with him. The Gemara raises a contradiction from a baraita (Tosefta 2:31): If one borrows a scroll, he shall not read a passage and review it, and he shall not read a passage in it and translate the passage, and he shall not open it more than three columns at a time, and three people shall not read in it together from one volume. The Gemara infers: But two people may read it together, contrary to the ruling in the mishna.
As also stated in the Shulchan Aruch, Choshen Mishpat 267:20; 292:20
- Why do you think the law is to not open a borrowed scroll (Torah or other) more than three columns? How might this add to our understanding of how to open a Torah scroll during hagbah?
- What other reasons do you think exist behind opening it 3 columns?
When to Perform Hagbah
The Sephardi custom is to honor one person with both the hagbah, specifically, the lifting of the Torah scroll for all to see, which one performs before it is read, as well as the gelilah, the wrapping or closing of the Sefer Torah after it is read.
- Follows Rabbi Yosef Caro in the Shulchan Aruch. Held in the upright Sephardi case, the Torah case is held open on the bimah and then closed. (Ben Ish Chai, year 2, Toldot:16).
The Ashkenazi custom is that both hagbah and gelilah are done after the reading of the Torah has been completed. In this tradition, the Torah is lifted by one person and then a second person is honored with the wrapping of the Torah.
- Follows Rabbi Moshe Isserles, (the Rema). Argues that if performed prior to the Torah reading, people may wrongly believe seeing the Torah is more important than hearing its words. To keep people from believing they fulfilled the mitzvah and leaving early, the Rema argued for hagbah to follow the reading. (Kaf Hachaim 134:17, quoting Knesset Hagedolah; Kitzur Shulchan Aruch Hashalem [Toledano], Dinei Hotza’at Sefer Torah 6)
The Lubavitch Chassidim custom is to honor one person with both hagbah and gelilah. In this tradition, both parts are performed after the Torah reading is completed.
Of course, there is fluidity between groups.
- If you were deciding whether to have hagbah at the beginning, middle or end of the Torah reading, which would you chose and why?
Spotlight on Liturgy
(מד) וְזֹ֖את הַתּוֹרָ֑ה אֲשֶׁר־שָׂ֣ם מֹשֶׁ֔ה לִפְנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃
Said during hagbah:
(44) This is the Teaching that Moses set before the Israelites:
The passage in the Torah continues with the 10 Commandments.
(יח) עֵץ־חַיִּ֣ים הִ֭יא לַמַּחֲזִיקִ֣ים בָּ֑הּ וְֽתֹמְכֶ֥יהָ מְאֻשָּֽׁר׃ {פ}
Said while Torah is returned to the ark:
(18) She is a tree of life to those who grasp her, And whoever holds on to her is happy.
(יז) דְּרָכֶ֥יהָ דַרְכֵי־נֹ֑עַם וְֽכׇל־נְתִ֖יבוֹתֶ֣יהָ שָׁלֽוֹם׃
(17) Her ways are pleasant ways,
And all her paths, peaceful.
And all her paths, peaceful.
(טז) אֹ֣רֶךְ יָ֭מִים בִּֽימִינָ֑הּ בִּ֝שְׂמֹאולָ֗הּ עֹ֣שֶׁר וְכָבֽוֹד׃
(16) In her right hand is length of days,
In her left, riches and honor.
In her left, riches and honor.
- Notice the order of these verses. Why do you think they are included backward in the liturgy?
Why do some point their pinky fingers at the open Torah and kiss it during Hagbah?
1) “It is customary to point to the writing with the little finger and to kiss it.”
Little to no explanation provided. Likely that others observed some pointing in this manner and the practice has continued over time. Yet here are two possible explanations: A) In some Sephardi communities, someone points to the beginning of the day’s reading while the sefer Torah is held aloft for all to see. Some congregations consider this a great honor that is given to the rabbi or another scholar (Kaf Hachayim 134:13). This may be the origin of the custom that some people have of pointing at the sefer Torah during hagbah. - Rabbi Yirmiyohu Kaganoff B) We point with our smallest finger - the pinky- to indicate that we should reach out to try to gain understanding of the Torah with the utmost humility. - Rabbi Chaim Pinchas Scheinberg |
Sample of Sefardi, Mizrachi & Italkim Hagbah Practices
In Spanish/Portuguese congregations, hagbah was entrusted only to a select group known as levantadores (Spanish for “raise up,” it referred to “master lifters” of the scroll), thus honoring them and minimizing the risk of someone mishandling the Torah (Encyclopaedia Judaica, 2nd ed. [2008], vol. 8, s.v., Hagbah p. 207). The fear of dropping the Torah or mishandling the parchment led some Italian communities in the eighteenth century to abolish hagbah altogether, a practice defended by the Chida (L’David Emet, 5746, p. 13). In some modern Sephardic congregations, gelilah is generally performed by one of the gabbaim standing on either side of the Torah reader. The Jews of Cochin, India have a unique custom. They have a second bimah on the balcony in front of the ezrat nashim where the Torah is read. Hagbah is done twice, first down below in the men’s section and then again near the women’s section. Many in these communities also have a tradition of kissing their pinky finger after raising it toward the scroll. Some Italian Jewish communities have a special silver bar called a sharbit that fits over the two wooden atzei chayim, Torah rollers. The bar holds the Torah open to a fixed amount, usually revealing three or four columns. Furthermore, to prevent someone from accidentally dropping the Torah, there are generally two people performing hagbah, one on each side. |
Reflection
1) What are 2-3 learnings you want to carry with you for the next time you experience hagbah?
2) How has learning more about hagbah impacted your relationship with it?
3) What additional questions do you have?