15

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 ...


14

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.


13

wikipedia: 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 ...


13

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 ...


13

According to Wikipedia "Baruch Tehiye" is an acceptable response, but "Chazak Ve'Ematz" is the common one. Among Morrocans it would be "Kulchem Beruchim".


11

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.


10

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 ...


10

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 ...


10

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 ...


9

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 ...


8

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.


8

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 ...


8

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 ...


8

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 ...


7

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. I.e.: ...


7

The source for this is in Gittin 59b: כהן אחר כהן לא יקרא משום פגמו של ראשון Translation: kohen should not read after kohen because this implies a blemish of the first kohen.


7

Perhaps your Rav based it on Minhagei Komarna. Minhagei Komarna - 235 says that the Minhag Komarna was to have 3 Kugels every Shabbos. When 2 Sefer Torahs were read they had 4 Kugels. When 3 Sefer Torahs were read they had 5 Kugels. On the notes at the bottom it says that this is based on the Be'er Hataiv 419 quoting the Sheyarai Knesses Hagdola and Sefer ...


7

It's an explicit Mishna in Gittin 5:8 וְאֵלּוּ דְבָרִים אָמְרוּ מִפְּנֵי דַרְכֵי שָׁלוֹם. כֹּהֵן קוֹרֵא רִאשׁוֹן, וְאַחֲרָיו לֵוִי וְאַחֲרָיו יִשְׂרָאֵל, מִפְּנֵי דַרְכֵי שָׁלוֹם ‏ These were instituted in order to keep things peaceful: The Cohen gets called up to the Torah first, and then the Levi and then the Yisrael. The Talmud in Gittin 59b ...


7

Indeed the custom you mention is first mentioned in 16th century Safed in the work Tikkun Yissakhar by Yissakhar ben Mordechai, and while he notes with praise the custom to have a Levi read the section of the Golden Calf, he mentions two older common customs for how to divide the Parsha. One custom he records is to have breaks at 30:11, 30:30, 31:12, 32:15, ...


6

'3. Is easy, mi shebeirachs are done with the mother's name. '1. If he goes by a particular name you can often stick with it, but if he didn't have one, or if you're dealing with legal documents ... '2. The Rabbinical Council of America handbook for rabbis says to use "so-and-so the son of [mother's name]." I spoke with one seasoned rabbi who said he's ...


6

From all the Ashkenazi shuls I have been to the custom is that the congregation rises right before the conclusion of the sefer(1 of the 5) and upon completion the congregation says chazak ,chazak,vnitchazek,and then the Baal koreh says it then the oleh says the bracha.


6

Your question is an interesting one. I researched this article on The Be'urei Hatefilah site (I highly recommend it, as it's one for the best resources on the web for Tefillah-related articles and insights.) My understanding is that there is some controversy. I recommend you read the whole article, but I will excerpt Sefer Avudraham - Dinei Kri'at ...


6

There was a case with a group of shochtim who could not get a minyon for Shacharis on a Monday or Thursday. They were able to meet during their lunch break to have a minyon to lein. Update: Found this reference Can the Torah be read in shul if a minyan is present after the point in the service designated for Torah reading? One Monday there was a mess up ...


6

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, ...


6

In Ashkenazi cantillation, the demarcation of the end of a recitation unit is technically no different than the end of any other verse vis a vis the cantillation marks themselves. There is therefore no strict requirement for them to be pronounced differently. However, it is a widespread custom that the concluding words of a recitation unit (whether a ...


6

This was composed by Rabbi Aryeh Klapper, then the Rabbi of the Harvard Hillel Orthodox Minyan, around 2002.1 I remember him speaking, around that time, about the debt we owe to service members in our volunteer military, as thanks to their choosing to put their lives on the line, there's no draft that forces the rest of us to do so. So, the phrase ... ...


6

This is a dispute recorded in Shulchan Aruch O.C. 8:14: אם פשט טליתו אפילו היה דעתו לחזור ולהתעטף בו מיד צריך לברך כשיחזור ויתעטף בו הגה וי"א שאין מברכין אם יהיה דעתו לחזור ולהתעטף בו וי"א דוקא כשנשאר עליו טלית קטן והכי נוהגין [R. Joseph Karo:] If he removed his tallit – even if his intent was to immediately put it back on – he needs to make a ...


5

[Not really an answer, but some random stuff I found and some general impressions.] The Aruch HaShulchan writes (OC 282:12): המנהג הפשוט כששני סדרות מחוברות קורא הרביעי סוף פרשה ראשונה ותחלה שנייה כדי שהשבעה קרואים יהיו שוים בשתי הסדרות When dividing up the aliyot of a double parsha, one should make the fourth aliya straddle the border so that each ...


5

Consult your local Orthodox Rabbi. The other answer already gave reasons to forbid. I'll give a broader picture as to why one might permit. 1 The basic gemara in question regarding speaking during leining or between one aliyah and the next is in Sotah 39a: Raba son of R. Huna said: When the Torah-scroll is unrolled it is forbidden to converse even on ...


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