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10

I have seen this practice in action in a Yemenite shul in Rosh Ha'ayin, Israel. I got called up for an 'aliya, and the gabbai leined on my behalf, but I was the ignorant exception. They also had a boy reading Targum after (if I recall correctly) each 'aliya.


8

Because the Halacha is that you can sit (and such was the custom in the majority of synagogues in the period of the Rishonim), and everyone in a given place should follow the same custom. (Or Yitzchak 1:53)


7

YUTorah.org has free, streaming Torah reading recordings by R' Jeremy Weider. He enunciates and intones extremely clearly. He performs the two features you're looking for: The masa'ot start at 06:00 in his Laining for Matot Mas`ei Part 4. 35:5, with the unusual trop, starts at 02:07 in his Laining for Matot Mas`ei Part 6.


7

Keset HaSofer, by R Shlomo Ganzfried, discusses the laws of writing as a Sofer STaM. Topics include: how to make Kosher parchment, shapes of the letters, intent when writing, what sorts of corrections are permitted, prohibition of erasing God's name (among other things). Online at Hebrewbooks.org here. Minchat Shai, by R Yedidya Nortzi, discusses the ...


6

In terms of the history of division of Aliyot, you should see Ilana Katzenellenbogen's survey article in Sinai 119 (1998), pp. 224-45. She looks at 33 different division customs from the last 1000 years from around the Jewish world and compiles a ~10 page chart with all the different variants from "our common custom" (OCC). Her conclusions are (summarized ...


6

The trick here is the cantillation on the previous word. If the cantillation is conjunctive (and the ultimate syllable is open), then the dagesh will drop. If the cantillation is disjunctive (ie pausal) then the dagesh will stay. In your cases, we have two Munachs (a conjunctive note) and one Tipcha (a disjunctive note).


5

The Rama to Orach Chaim, 669:1 says to use one Sefer Torah for the first and third readings, and the other Sefer Torah for the second reading. במקום שאין להם רק שני ספרי תורה, קורין בראשונה "וזאת הברכה", ובשנייה "בראשית", וחוזרים ולוקחים הראשונה לעניינו של יום; וכן עושין כל מקום דבעינן שלושה ספרי תורה, ואין להם רק שתיים


5

The Mishna Berurah in siman 139 #16 makes a distinction between someone who started to finish the bracha by saying the name of Hashem in ברוך אתה ה׳ נותן התורה or not. If he did not say Hashem's name of the finishing bracha yet, he stops and says אשר בחר בנו. If he has already said that Shem Hashem, he finishes that bracha, the Torah is read, and ...


4

Encyclopedia Yeudis says in the name of the Kalbo that there are 7 Brachos for the Haftora against the seven who had Aliyos. It says that the Brachos are mentioned in Mesechtas Sofrim 13. המפטיר מברך שבע ברכות על ההפטרה נגד שבעה העולים לס"ת (כלבו) במס' סופרים (פי"ג) נרשמו הברכות שאומרים לפני ואחרי ההפטרה (ויש שינויים בסדור רב עמרם גאון), ומסיים "בא"י ...


4

The Aruch Hashulchan (154:5) (as cited here) writes that technically a yad would not have been considered a tashmish kedusha if that had been its sole function. However, the custom is (and was) to also hang it from the Torah as a decoration. Therefore, it is considered a tashmish kedusha with all the attendant restrictions, such as requiring "sheimos geniza" ...


4

This article from Daily Halacha by Rabbi Eli J Mansour discusses the case where the torah service started with a minyan and then somebody left. In that case, he writes (without citing sources, unfortunately): This Halacha [referring to continuing after you've started the first aliya] applies only if a Minyan was present when the first Oleh began ...


4

It's possible to run into a situation in which you have no choice but to double up. For an extreme example, suppose you have a minyan of exactly ten men, and it's a Shabbat on which you take out three Torah scrolls. Then, your Torah service honors include seven regular aliyot, maftir, opening the ark, two Torah-carriers, three hagbahas, and three gelilas, ...


3

I asked this question to one of my Rabbeim when I was a teenager. His response was "We do not want to finish an Aliya with the name of an Avoda Zara וַנֵּשֶׁב בַּגָּיְא מוּל בֵּית פְּעוֹר therefore Levi goes until Sheni and then we give the Yisrael from there".


3

See Kitzur Shulchan ARuch 78:4. When I read this paragraph, he lists other places in the Torah where we should read certain verses quietly. (BTW, he does not mention "quickly" anywhwere, so I'm uncertain when / how speed became a factor.) Excerpting the parts relevant to your question: וגם הקללות שבפרשת בחקתי ופרשת כי תבא קורין בקול נמוך ואת הפסוק ...


3

To publicize that it's rosh chodesh. Rama, OC 48. (Everyone already knows it's yom tov by yom tov morning. MB there, citing the L'vush. And on Shabas, as you mention in the question, we don't read the verses from the Torah scroll, so we recite them earlier. SA there.)


3

Yes. I've been in a good number of orthodox synagogues in which the same person took out the Torah scroll and received an aliya. These include Young Israel of St. Louis (Mo.), Agudas Israel of St. Louis (Mo.), Agudath Israel of Madison (Brooklyn, N.Y.), and Beth Avraham Yoseph of Toronto (Ont.).


3

The Rama (OC 142:1) rules that a mistake which changes the meaning must be corrected, while [mere] changes to the vowels or trop should [post-facto] only be complained about. The Mishna Berura there clarifies that the Rama is using vowels and trop as examples of things which don't change the meaning because they usually don't, but if they did then they ...


3

It's clear that the main requirement on Shabbat, Mincha, (same for Mon & Thurs morning) is A. To read a minimum of 10 verses(except 9 when it closes the topic, such as with the reading about Amalek on Purim which starts and ends in 9); and B. To have only 3 people read, not 4. (Which is done on Rosh Chodesh.) If an error occurs as stated, we do not ...


3

i have read regarding this question of yours that the Tradition in Yemen was that in every family, on the Friday night preceeding the Sabbath, the father would teach his sons the weekly Parashath with te'amim, and have them read it back to them, teaching them all the melody and the wording. So that way when the child was of Bar Miswah age, he was already ...


2

In the sidur Bes Yaakov (Emden) it indicates that on the first of Nisan 7:1–17 is said; then each paragraph on its day through the eleventh; on the twelfth, 7:78–89 is said; and on the thirteenth, 8:1–4. [On the fourteenth, nothing is.]


2

Supplementing @GershonGold's answer, see this article. There is a controversy as to whether the brachot recited before the haftarah are really 1 or 2 brachot. In response to your second question, there are a few reaons, all based on what I am inferring form the linked article. Haftarah was originally considered supplemental to the Torah reading, if you ...


2

One answer is that it is juxtaposed with the giving of the Torah - but the giving of the second Tablets on Yom Kippur, not the first tablets on Shavuos. This is explained at length in several places in Chabad Chassidus. One of them is here. The Meshech Chochma says that on Shmini Atzers Zos HaBracha was read anyway. The Talmud which describes reading Zos ...


2

הלכה - דיני קריאת התורה by Rabbi Naftali Hoffner says that after a Kohain gets an Aliya, if there is no Levi, the same Kohain must get the next Aliya. He bases this on Mishna Berura 135:28. What is done in my Shul when 2 people who are both Yisraelim need an Aliya is that one receives Hagba instead. The Rabbi himself took Hagba in such a situation and thus ...


2

Besides dividing it in chunks, as mentioned in other answers, I also record myself after I'm mostly clear, to see if i made any silly OR tricky mistakes, including in the intonation or grammar.


2

Yes, one may practice the readings for Tisha b'Av. See Shulchan Arukh OC 554:4 and the commentaries there.


2

"סבירין" doesn't mean a variant and possibly correct opinion, but a mistaken one. In that sense it's like "sic" in English. R. Elya Bochur, Masores Hamasores: דע כי סבירין הוא ענין מחשבה כוזבת, ר"ל שאדם חושב ומדמה בלבו שהוא כן ואינו כן Know that סבירין means a false thought, meaning that a person thinks and imagines in his heart that it is so but ...


2

I decided to get the Simanim tikkun. It's really cool. It provides all of the requirements in the question, and more. This is an example of the beginning of parshat Shmot in the pocket-sized edition. Some features to notice: Shva na/ch -- ונפתלי, for example, shows both versions Kamatz katan -- on וימת Weekday aliyah breaks -- the diamonds before ויקם ...


2

Dr Fred Rosner in this article writes that Rav Moshe Feinstein paskened, A patient with an indwelling (urinary) catheter may recite his prayers if he covers the catheter and collection bag. (Teshuvos Orach Chayim Part 1 no 27). The text of the teshuvoh does not exclude them, so I assume that not only may he pray but he may say the priestly blessing ...


2

This is only a partial answer (in that I don't know the original sources) but such a custom is mentioned in Matteh Efraim 584:18 (by R. Efraim Zalman Margolios, 1762-1828 Brody, Ukraine) and the Aruch Hashulchan 584:3 (R. Yechiel Michel Epstein, 1829-1908 Belarus). I assume that the reasoning is the same why we would change the tune for tefillah: to reflect ...


2

The law is in shulchan aruch orach Chaim 490 I guess that it is the same reason that we are strict to say shehechyanu (and do everything) on the second day as on the first day (since we live by the calander now lasy people might say it is not the same as the first day and we can do what we want) As the shulchan aruch harav 490.1 sais ... יבאו ...



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