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?

  • "Shulchan Aruch" is referring to R Moshe Isserles or R Yosef Karo? Commented May 22, 2012 at 23:28
  • @Vram If you want to be technical, it's the Talmud Megilla 32a.
    – Double AA
    Commented May 22, 2012 at 23:35
  • 2
    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
    Commented May 23, 2012 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
    Commented May 23, 2012 at 1:21
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    At KAJ/WH (Breuer's) they read the first passuk, close the sefer, then the ba'al kriah reads Akdamut, then they continue Commented Oct 23, 2019 at 1:46

1 Answer 1


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.

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