Take the 2-minute tour ×
Mi Yodeya is a question and answer site for those who base their lives on Jewish law and tradition and anyone interested in learning more. It's 100% free, no registration required.

The Shulchan Aruch (OC 139:4) discusses the potential issue that a listener might think that the blessings for an aliya are actually written in the Torah scroll. Different suggestions are offered for when and how to deal with this (rolling up the scroll, facing away etc.).

I'm wondering if anyone discusses this in the context of the original minhag Ashkenaz to say the Akdamut poem on the first day of Shavuot after the first verse of the Torah reading, or more relevantly, in the context of saying the poem Yitziv Pitgam during the haftorah for the second day of Shavuot when reading from a scroll.

Does anyone know of any sources that discuss this? Alternatively, has anyone been to a synagogue where this issue arose (ie they read Akdamut during the aliya or they read the haftara from a scroll), and if so was it dealt with and how?

share|improve this question
    
"Shulchan Aruch" is referring to R Moshe Isserles or R Yosef Karo? –  Baal Shemot Tovot May 22 '12 at 23:28
    
@Vram If you want to be technical, it's the Talmud Megilla 32a. –  Double AA May 22 '12 at 23:35
1  
The page you linked to says that according to that original minhag, it was the meturgeman who would say Akdamus (as an introduction to his translation) - and maybe the same was true of Yetziv Pisgam too. If so, then there shouldn't be any concern, just as there isn't with the usual cases of reading + targum; the korei is simply not allowed to join in (Megillah ibid., שלא יאמרו תרגום כתוב בתורה). –  Alex May 23 '12 at 0:30
    
@Alex Even if not the most original variation, certainly a very old minhag ashkenaz was for the korei to say it. See Shulchan Aruch HaRav 494:7 for example who complains about the potential hefsek. And either way the question for the haftorah stands, and I imagine is lemaaseh in certain shuls. –  Double AA May 23 '12 at 1:21
    
In my shul, Akdamut was recited in with the Torah closed, before the person who received the aliya even made the berakhot, not after the first verse was read. I don't know if this reflects a later development, but as I recall this is the instruction printed in the ArtScroll Machzor. In line with your question, the baal koreh in my shul (and his son, who often leins as well), is careful to close the Torah before reciting the words Hazak, hazak, venithazek at the conclusion of each sefer so as to avoid the appearance that these words are being read from the Torah. –  AGC May 29 '12 at 19:38

2 Answers 2

With a Sefer Torah, we are constantly vigilant that nobody should think there's more (as above, the Berachot) or less (as the High Priest exclaimed on Yom Kippur, "More than what I just read here is written here...") than what was given at Sinai.

Perhaps the allowance to have the berachot of the Megillah actually written into the Megillah (OC 691:9), while not optimal, would apply to Prophets as well - at least to the extent of lowering the level of concern that one might think there is more written in the scroll than just the Prophecies.

share|improve this answer

I asked someone who was in Yeshiva University's main Beit Midrash over the second day of Shavuot and he said that they closed the Trei Asar scroll while Yetziv Pisgam was recited because of the concerns mentioned. He did not have any textual sources on the matter.

share|improve this answer

Your Answer

 
discard

By posting your answer, you agree to the privacy policy and terms of service.

Not the answer you're looking for? Browse other questions tagged or ask your own question.