In the Shul I daven in the Gabbai's father Davens there often and the Rav told him to call him up Yaamod Avi Mori.
I found that Sefer Dinei Kriyas HaTorah - Rabbi Naftali Hoffner says that you should call the father up as Yaamod Avi U'Mori........
You are right. There is a Shita of the Meiri Bais HaBechira in Megila that says that on Parshas Shekalim you should only take out one Sefer Torah.
I imagine that the reason the Shulchan Aruch mentions that we use two Sefer Torahs is because of Lo Pelug.
The Shu"t Beit Avi (5:56) was asked this question and concludes that one should call him up as "Abba Isaac ben Moses" (for example).
He says that by using the honorific "Abba" one alleviates the issue of calling one's parent by their first name (outlined in Shulchan Aruch YD 240:2). He notes that even though the Shulchan Aruch sounds like it is forbidden to ...
As with all questions of practical halachah, CYLOR (especially since there may be public policy issues involved). However:
Responsa Hillel Omer (Yoreh De'ah 144) addresses such a case. He says that the boy is certainly allowed to have an aliyah, considering that it's not his fault that he is uncircumcised; at that age the responsibility still rests on his ...
The Rema 139:11 says To say Chazak from the passuk in Yehoshua that says Chazak vametz .The passuk before it says that Torah should not leave your mouth and it will be a blessing for you. So there are those who say Chazak u'baruch and others answer Chazak vametz.
The Kaf Hachaim 139:56 brings down the minhag to say Chazak U'baruch from this Rema.
Sefer HaToda'ah (The Book of Our Heritage) says that taking out multiple scrolls would seem unnecessary when the second portion is in close proximity to the first. Never-the-less, he says that the custom is to take out multiple Torahs.
A yad (Hebrew: יד) (Yiddish: האַנט), literally, "hand," is a Jewish
ritual pointer, popularly known as a Torah pointer, used by the reader
to follow the text during the Torah reading from the parchment Torah
scrolls. Beyond its practical usage, the yad ensures that the
parchment is not touched during the reading. There are several ...
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 ...
The Gemara in Yevamos 101: mentions that Rav Shmuel the son of Yehuda reports about himself: ואנא גר אנא (“I am a convert”), yet he is named בר יהודה (son of Yehuda), Rashi explains, that this is since his natural father converted together with him.
Shulchan Aruch O"C 135:12:
עיר שכולה כהנים אם יש ישראל אחד ביניהם אותו ישראל קורא ראשון מפני דרכי שלום וכל שאין בהם ישראל כדי סיפוקם או שאין שם ישראל כלל קורא כהן אחר כהן שאין שם משום פגם שהכל יודעים שאין שם אלא כהנים והוא הדין לעיר שכולה לוים:
A city in which all are Kohanim, If there is one Yisrael among them, he's called up first because of ...
While it is on the bimah, turn the Torah around so that the opening is away from you and then open up the scroll. You should be looking at the back of the Torah, standing immediately next to the bimah.
Put your right hand so that it is on the right vertical edge of the right side of the case (reverse instructions for lefties), about half way up.
Slowly shift ...
The Shulchan Aruch OC 145:3 says that:
האידנא לא נהגו לתרגם, משום דמה תועלת בתרגום כיון שאין מבינים אותו:
And nowadays the custom is not to translate [to Aramaic] because what benefit is there to do so since we do not understand it.
Additionally, the Tur there quotes a Yerushalmi that says that the meturgeman is not me'ackeiv (prevents the fulfillment ...
This Mi Shebeirach was authored in 1948 in Morocco for those that were making Aliya.
מי שבירך אבותינו הקדושים והטהורים אברהם יצחק ויעקב משה ואהרן דוד ושלמה
הוא יברך וישמור וינצור כל אחינו בני ישראל אנשים ונשים וטף זקנים
וצעירים ההולכים בים וביבשה ובאוירון לעלות לארץ אבותינו. מלך מלכי
המלכים ברחמיו ישמרם ויחיים, ומכל צרה וניזק(!) יצילם. מלך מלכי ...
Aishel Avraham (Buchach) Orach Chaim 149 says that the reason that Minhag Ashkenaz returns the Sefer Torah before Ashrei on the weekdays was since there are some people that take off their Tefilin while they are saying
'יהי רצון שלא נבוש' which is in Uvo L'Tziyon and it is improper to remove Tefilin in front of the Sefer Torah therefore they return the ...
This question was asked on kipa.co.il.
The answer given by R. Ronen Lebovitz was:
וזאת משום שבשחרית יש לסמוך את קריאת שמע לעמידה, ולכן קריאת התורה באה רק לאחר העמידה. טעם נוסף הוא שהתפילות תוקנו כנגד קורבנות התמיד. בשחרית לא היה דבר הקודם לתמיד של שחר, ואילו במנחה לא היה נעשה דבר לאחר תמיד של בין הערביים, ולכן אין קוראים בתורה לפני תפילת השחר, ולא אחרי ...
Are you obligated to stay for the next minyan's Torah reading?
According to the Rama (OC 55:2), if you are not the tenth man in their minyan, you are allowed to leave.
What if you're the tenth man in their minyan? The Mishna Berura (there, #12) writes that even if you are the tenth man, you only have to stay to the end of that particular section of ...
This is not an adult Bar-Mitzvah; rather it is an Orthodox tradition that a chosson, groom, gets an aliyah a week before his wedding. Usually he does not read from the Torah, but many Sefardim do. Usually only the members of the congregation attend and sometimes the groom's close friends come as well.
This is generally called an "aufruf" -- yiddish for call-...
It depends on the synagogue, and depends what you're being asked to do. I'll assume the synagogue is Ashkenazic.
If you're being asked to open the aron (cabinet holding the Torah scrolls) for a particular prayer, but the scrolls are not to be removed, then the first step is to approach the aron at the appropriate time. (Actually, as mentioned in the other ...
The Gemara there (70a) points out that there's a difference. In the kohen gadol's case, it would be one person reading from two different sifrei Torah; that would lead people to think that the first one was invalid. Where it's different people reading from different scrolls, though, it is fine. (The example the Gemara gives there - Rosh Chodesh Teves on ...
The Talmud in Megillah 16b expounds the verse (Esther 8:16) in the following way:
לַיְּהוּדִים, הָיְתָה אוֹרָה וְשִׂמְחָה, וְשָׂשֹׂן, וִיקָר
The Jews had light and gladness, and joy and honour
Light = Torah
Gladness = Holidays
Joy = Brit Milah
Honor = Tefillin
From this the Maharil (as quoted in the Darkei Moshe OC 693 sk 4) says that one should ...
The Chidah in Shu"t Chaim Sha'al 1:71:2 brings down that if one is sitting and holding a sefer Torah and a Rebbe passes by one should not get up.
Also, I believe if one sits with a Torah during hakafos it is fine.
Rambam Laws of Tefilin, Mezuzah, and Sefer Torah 1:13:
יג ספר תורה תפילין ומזוזות שכתבן מין, יישרפו. כתבן גוי, או ישראל משומד, או מוסר, או עבד, או אישה, או קטן--הרי אלו פסולין וייגנזו: שנאמר "וקשרתם . . . וכתבתם" (דברים ו,ח-ט; דברים יא,יח-כ)--כל שמוזהר על הקשירה ומאמין בה, הוא שכותב. נמצאו ביד מין ואין ידוע מי כתבן, ייגנזו; נמצאו ביד גוי, כשרים. ואין ...
Rabbi Moshe Isserlis (OC 149) writes:
ובמקומות שמצניעין אותו בהיכל, שהוא הארון בבהכ"נ, מצוה לכל מי שעוברת לפניו ללוותה עד לפני הארון שמכניסין אותה שם (ד"ע ומהרי"ל). וכן הגולל ילך אחר הס"ת עד לפני הארון, ועומד שם עד שיחזירו הספר תורה למקומה (הגה' מיימוני פ' י"ב מה"ת) וכן נוהגין במגביה הס"ת, כי הוא עיקר הגולל וכמו שנתבאר; ויש שכתבו שמביאים התינוקות לנשק ...
As the Rambam codifies in Hilchos Avoda Zara 3:5, only four activities are "objectively" idolatry when done in honor of something other than G-d, and forbidden to do to any idol. 1) Prostration, 2) Animal Sacrifice, 3) Incense burning, 4) Libations.
Outside of those four things, it is only idolatry if done as part of the normal service of the idol. So an ...
Peri Megadim (OC 140 MZ 2) writes that perhaps if the mute is an extremely important person ("אדם חשוב גדול הדור") we can be lenient to allow others to say the blessing for him through Shomea' KeOneh, but the matter requires further investigation (צ"ע).
Keren David (OC 27) takes it as obvious that this wouldn't work, and Shevet HaLevi (7:20:3) is inclined ...
Conceivably, another point might be the fact that maftir is more of a "public performance," so to speak, than the other aliyos. Nowadays most people who get an aliyah don't read their own portion, but the maftir nearly always does (except on the rare occasions where someone is called up for it and doesn't know how to read it properly).
Just found in Sefer Pirchei Aharon that the original Minhag was that the one who did Hagba said "V'zos HaTorah Asher Som Moshe Lifnei Bnei Yisroel" and the rest of the Shul would answer "Al Pi Hashem B'Yad Moshe"
וכנראה היה המנהג הקדמון שהמגביה
היה אומר ,וזאת התורה אשר שם משה
לפני בני ישראל, והעם עונין ,על פי
ה׳ ביד משה
Based on this I would say that ...
The entire point of reading Parashat Shekalim is to "announce" that Adar/Nissan are on the way, and as a reminder of the באחד באדר, משמעין על השקלים.
As the Meiri Bais HaBechira in Megila (on the 12th line) says: והוצאת הספר נותנת היכר לכל על ענין הפרשה - Taking out [the 2nd] Sefer Torah creates an awareness for everybody about the [added] Parsha.