What Is the Shabbat Mincha Torah Reading

Jewish religious tradition that involves the public reading of a set of passages from a Torah ringlet

Torah reading (Hebrew: קריאת התורה , K'riat haTorah, "Reading [of] the Torah"; Ashkenazic pronunciation: Kriyas haTorah ) is a Jewish religious tradition that involves the public reading of a set of passages from a Torah scroll. The term often refers to the unabridged anniversary of removing the scroll (or scrolls) from the Torah ark, chanting the appropriate excerpt with special cantillation (trope), and returning the coil(due south) to the ark. It is also commonly called "laining" (lein is as well spelt lain, leyn, layn; from the Yiddish leyenen , which means "to read").^[1]

Regular public reading of the Torah was introduced by Ezra the Scribe later on the return of the Judean exiles from the Babylonian captivity (c.  537 BCE), as described in the Book of Nehemiah.^[2] In the mod era, Orthodox Jews practice Torah reading co-ordinate to a set process unchanged since the Talmudic era. In the 19th and 20th centuries CE, Reform Judaism and Conservative Judaism accept made adaptations to the practice of Torah reading, but the bones pattern of Torah reading has usually remained the aforementioned:

As a part of the forenoon or afternoon prayer services on certain days of the calendar week or holidays, a section of the Pentateuch is read from a Torah gyre. On Shabbat (Saturday) mornings, a weekly section (known equally a sedra or parashah) is read, selected so that the entire Pentateuch is read consecutively each year.^{[3] [iv] [5] [6]} On 7th day afternoons, second days, and fifth days, the starting time of the following 7th day'southward portion is read. On Jewish holidays, Rosh Chodesh, and fast days, special sections connected to the day are read.

Many Jews observe an annual holiday, Simchat Torah, to celebrate the completion of the twelvemonth's cycle of readings.

Origins and history of the practice [edit]

^{[ further explanation needed ]}The introduction of public reading of the Torah past Ezra the Scribe after the return of the Judean exiles is described in Nehemiah Chapter eight. Prior to Ezra, the mitzvah of Torah reading was based on the Biblical commandment of Hakhel (Deuteronomy 31:10–13), by which once every 7 years the entire people was to be gathered, "men, women and children,"^[7] and hear much of Deuteronomy, the final volume of the Pentateuch, read to them (see the endmost chapters of the Talmudic tractate Sotah). Traditionally, the mitzvah of gathering the people and reading them the Torah under Hakhel was to be performed by the Rex. Under Ezra, Torah reading became more frequent and the congregation themselves substituted for the King'southward office. Ezra is traditionally credited with initiating the modern custom of reading thrice weekly in the synagogue. This reading is an obligation incumbent on the congregation, non an private, and did not supercede the Hakhel reading by the king. The reading of the Law in the synagogue tin be traced to at least about the second century BCE, when the grandson of Sirach refers to information technology in his preface equally an Egyptian practice.

Torah reading is discussed in the Mishna and Talmud, primarily in tractate Megilla.

Information technology has been suggested that the reading of the Constabulary was due to a want to controvert the views of the Samaritans with regard to the various festivals, for which reason arrangements were made to have the passages of the Pentateuch relating to those festivals read and expounded on the banquet-days themselves.^{[ citation needed ]}

Triennial wheel [edit]

An alternative triennial cycle of Torah readings as well existed at that fourth dimension, a system whereby each week the portion read was approximately a third of the current. Co-ordinate to the Jewish Encyclopedia, the triennial cycle "was the practice in Palestine, whereas in Babylonia the entire Pentateuch was read in the synagogue in the course of a single year."^[8] As belatedly as 1170 Benjamin of Tudela mentioned Egyptian congregations that took three years to read the Torah.^[ix]

Joseph Jacobs, in the Jewish Encyclopedia article mentioned, notes that the transition from the triennial to the annual reading of the Law and the transference of the get-go of the wheel to the calendar month of Tishri are attributed by Sándor Büchler to the influence of Abba Arika, also known equally "Rab" or "Rav" (175–247 CE), a Jewish Talmudist who lived in Babylonia, and who established at Sura the systematic study of the rabbinic traditions, which, using the Mishnah as text, led to the compilation of the Talmud:

This may accept been due to the smallness of the sedarim nether the old system, and to the fact that people were thus reminded of the primary festivals merely once in three years. It was so arranged that Deut. xxviii. should fall earlier the New Twelvemonth, and that the beginning of the bicycle should come immediately after the Banquet of Tabernacles. This arrangement has been retained by the Karaites and by modernistic congregations.

The current practice in Orthodox synagogues follows the annual/Babylonian bicycle. At the time of the Jewish Encyclopedia's publication (1901–06), the writer noted that there were only "slight traces of the triennial cycle in the four special Sabbaths and in some of the passages read upon the festivals, which are frequently sections of the triennial cycle, and not of the almanac ane".^{[10] [ full citation needed ]}

In the 19th and 20th centuries, some Conservative (equally evidenced in the Etz Hayim chumash) and most Reform,^[11] Reconstructionist^[12] and Renewal^{[ commendation needed ]} congregations accept switched to a triennial bike, where the offset third of each parashah is read one year, the second third the next yr and the concluding third in a third yr. This must be distinguished from the ancient practice, which was to read each seder in serial social club regardless of the week of the year, completing the unabridged Torah in three (or iii and a half) years in a linear fashion.

Occasions when the Torah is read [edit]

The first segment (of seven) of each weekly parashah from the Torah is read during the morning services on Mondays and Thursdays. The unabridged weekly parashah is read on Saturdays. About major and minor festival and fast days have a unique Torah reading devoted to that solar day. The Torah is also read during afternoon services on Saturdays, fasts, and Yom Kippur.

When the Torah is read in the morning, it comes afterward Tachanun or Hallel, or, if these are omitted, immediately subsequently the Amidah. The Torah reading is followed past the recitation of the Half Kaddish.

When the Torah is read during the afternoon prayers, information technology occurs immediately before the Amidah.

Procedure [edit]

Boy reads Torah co-ordinate to Sephardic custom

The term "Torah reading" is often used to refer to the entire ceremony of taking the Torah scroll (or scrolls) out of its ark, reading excerpts from the Torah with a special tune, and putting the curl(s) back in the Ark.

The Torah scroll is stored in an ornamental cabinet, called a holy ark ( aron kodesh ), designed specifically for Torah scrolls. The Holy Ark is usually found in the front of the sanctuary, and is a central element of synagogue architecture. When needed for reading, the Torah is removed from the ark by someone chosen for the accolade from among the congregants; specific prayers are recited every bit it is removed. The Torah is then carried past the one leading the services to the bimah — a platform or tabular array from which information technology volition be read; farther prayers are recited by the congregation while this is done.

Ikuv keriah, no longer practiced, was a procedure by which community members could have their grievances addressed by interfering with the service at the time the Torah was removed from the Ark.

Hagbaha [edit]

In the Sefardic tradition, the Torah is lifted before the reading, and this is called "Levantar," Castilian for "to elevator upwards". In the Yemenite tradition, the Torah remains in a resting position while just the parchment is raised.

In Ashkenazic tradition, lifting is called "Hagbaha" and is now commonly done after the reading. The club was a matter of medieval dispute but the position of the Kol Bo, lifting before, somewhen lost to that of Moses Isserles and is followed in just a few Ashkenazic communities.^[13] Two honorees are called: the Magbiah ("lifter") performs Hagbaha ("lifting [of the Torah]") and displays the Torah's Hebrew text for all to see,^{[14] [fifteen]} after which the Golel ("roller") performs Gelillah ("rolling" [of the Torah]") and puts on the embrace, chugalug, crown, and/or other ornaments (this part, originally distinguished, is now often given to minors). In Conservative, Reform, Reconstructionist, and some Open Orthodox congregations, these roles may too be performed by a woman. The respective titles for women are "Magbihah" and "Golellet". Rashi says on Megillah 32a that these roles were originally performed by the same honoree.

Equally the Hagbaha is performed, the congregation points toward the Torah scroll with their pinky fingers and recites Deut. 4:44, "And this is the Police which Moses set earlier the people of Israel", calculation, "on the word of the LORD, by hand of Moses." The custom of pointing has no clear origin. The medieval Ashkenazic custom (co-ordinate to Moses Isserles) was to bow toward the scroll during Hagbaha; pointing with the pinky, first recorded as a "Russian" custom past the 1912 Jewish Encyclopedia, was codified by the Me'am Loez in 1969.^[16] Twentieth-century additions to the Me'am Loez were written by an Ashkenazi, Shmuel Kroizer, merely the Sephardic prestige of the work has helped the custom become near-universal amongst both Sephardic and Ashkenazi Jews.^[13]

In Ashkenazic congregations, the Magbiah will usually sit holding the ringlet until later the Haftarah is performed and the chazzan takes it from him to return information technology to the ark. In some congregations, the scroll is instead placed on the bimah or handed to a different honoree (oftentimes a minor) to sit and hold.

Aliyot [edit]

A synagogue official, called a gabbai, so calls up several people (men in most Orthodox and some Conservative congregations, men and women in others, and both men and women at Reform congregations) in plough, to exist honored with an aliyah (Hebrew: עליה, pl. עליות‎ aliyot; "rise" or "going up"). The honoree, or oleh (plural olim), stands at the bima and recites a blessing, after which either the oleh or, more than usually, a designated reader reads a section of the twenty-four hour period's Torah portion, followed past another blessing recited by the oleh.

There are always at least iii aliyot in a given Torah-reading service:

Number of aliyot	Occasion
3	Mondays and Thursdays, Shabbat afternoon, fast days, Hanukkah, Purim, Yom Kippur afternoon
four	Rosh Chodesh, Chol HaMoed
5	Passover, Shavuot, Rosh Hashanah, Sukkot, Shemini Atzeret, Simchat Torah
half dozen	Yom Kippur morning
seven	Shabbat (Sat) morn

On Sabbatum mornings, in that location are 7 olim, the maximum of whatsoever mean solar day, only more may be added if desired, by subdividing these 7 aliyot or repeating passages (according to the custom of some communities). When a festival or Yom Kippur coincides with Shabbat the readings are divided into 7 aliyot instead of five or six.

In most congregations, the oleh does not himself read the Torah aloud. Rather, he stands near information technology while a proficient expert, called a ba'al keri'ah ("one in accuse of reading"; sometimes ba'al kore), reads the Torah, with cantillation, for the congregation. In some congregations the oleh follows along with the expert, reading in a whisper. In Yemenite communities, the oleh reads the portion himself, while another person, usually a immature male child, recites the targum after each poesy.

In both Orthodox and Conservative congregations, it is common practise to give out an aliyah to a human being (or woman, in Conservative congregations) who has just recovered from a serious affliction, or returned from a long trip, or survived some other significant danger, in order to permit him (or her) to recite a special approving, known equally "benching gomel".

Aliyot are as well given to a groomhoped-for, or in egalitarian congregations, the helpmatehoped-for and groom-to-exist, together, in a pre-wedding ceremony known equally an "aufruf".

In Jewish custom, babe boys are named in a special anniversary, known as a brit milah, but baby girls are often named during the Torah reading on Shabbat or a holiday, with the father (in non-egalitarian congregations) or both parents (in egalitarian congregations) being called up for an aliyah prior to the naming, and a special approving for the baby.

The starting time Aliyah [edit]

According to Orthodox Judaism, the first oleh (person called to read) is a kohen and the 2nd a levi; the remaining olim are yisr'elim — Jews who are neither kohen nor levi. (This assumes that such people are bachelor; there are rules in place for what is done if they are not.) The first two aliyot are referred to equally "Kohen " and "Levi," while the rest are known by their number (in Hebrew). This practice is as well followed in some but not all Bourgeois synagogues. Reform and Reconstructionist Judaism have abolished special ritual roles for the descendants of the Biblical priestly and levitical castes.

Each oleh, afterwards existence called to the Torah, approaches it, recites a benediction, a portion is read, and the oleh concludes with another benediction. Then the side by side oleh is called.

The gabbai recites a Hebrew poetry upon calling the first person to the Torah. After that, men are called with: "Ya'amod (Let him arise), [Hebrew Proper name] ben (son of) [Father's Hebrew proper noun] [Ha-Kohen (the Kohen) / Ha-Levi (the Levite)] (the proper name of the Aliyah in Hebrew)." In synagogues where women may receive aliyot, women are called with "Ta'amod (Permit her arise), [Hebrew Name] bat (daughter of) [Father'south Hebrew name] [Ha-Kohen (the Kohen) / Ha-Levi (the Levite)] (the name of the Aliyah in Hebrew)."

These aliyot are followed by half-kaddish. When the Torah is read in the afternoon, kaddish is not recited at this point, only rather later on the Torah has been returned to the Ark.

The benedictions of the Aliyah [edit]

The oleh hastens from his seat to the desk, going directly to the desk without any interruptions. Although around the world, including North America, many congregations will have a trained scroll reader for the bodily recitation, the very considerable laurels of the reading is attributed to the oleh. If there was a previous portion read, the previous oleh then steps aside from the desk-bound. The oleh takes his place at the desk facing the open coil, the verse where his portion begins is pointed out for him, he may kiss the gyre (usually by kissing the corner of his prayer shawl or the Torah wrapping so touching that to the margin – not the writing – of the scroll), and and then he may close his eyes, or avert his face, or otherwise indicate that the blessing he is about to recite is not being read from the text of the Torah. While reciting the blessings he holds both handles of the scroll, and if the bodily whorl reading is washed by someone else, the oleh steps to the side but continues to hold with one mitt one of the scroll's handles.^[17]

The preliminary blessing

The oleh says, preferably in a confident voice (as this is a phone call for a congregational response):^[18]

בָּרְכוּ אֶת יְיָ הַמְבֹרָךְ׃
Bar'chu es Adonai ham'vorach.^[a]
You will bless The Lord the Blessed one.° (°   or "who is to exist blessed ")

The congregation responds with the traditional approving:
בָּרוּךְ יְיָ הַמְבֹרָךְ לְעוֹלָם וָעֶד׃
Baruch Adonai ham'vorach 50'olam va'ed.
Bless The Lord who is (to be) blessed forever and eternally.

The oleh now repeats the blessing just uttered past the congregation.

The oleh will then say:
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם׃
אֲשֶׁר בָּחַר בָּנוּ מִכָּל הָעַמִּים וְנָתַן לָנוּ אֶת תּוֹרָתוֹ׃
בָּרוּךְ אַתָּה יְיָ נוֹתֵן הַתּוֹרָה׃
Baruch atah Adonai, Eloheynu melech ha'olam.
Asher bachar banu mikol ha'amim v'nosan lanu es toraso.
Baruch atah Adonai, nosayn hatorah.
Blessed are You, O Lord our God, king of all being,
Who chose united states of america from among all nations and who gave united states of america your Torah.
Blessed are Y'all, O Lord, who gives the Torah. ^[19]

[Congregation: ]   Amen.

The concluding benediction

The portion of the Torah is then read. If a more skilled person is doing the recitation, the oleh volition follow the reading (using the gyre or a printed book) in a subdued phonation, as volition the members of the congregation. When the portion is finished, the oleh then says the concluding benediction:

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם׃
אֲשֶׁר נָתַן לָנוּ תּוֹרַת אֶמֶת׃
וְחַיֵי עוֹלָם נָטַע בְּתוֹכֵנוּ׃
בָּרוּךְ אַתָּה יְיָ נוֹתֵן הַתּוֹרָה׃
Baruch atah Adonai, Eloheynu melech ha'olam.
Asher nosan lanu Toras emes.
Ve'chayay olam nota besohaynu.
Baruch atah Adonai, nosayn ha-torah.
Blest are You lot, O Lord our God, rex of all existence,
Who has given us the Torah of the truth,
and life everlasting within us.
Blessed are You, O Lord, who gives the Torah.

[Congregation: ]   Amen.

At this indicate, if the oleh has recently been in danger of death (such as serious sickness or surgery or an airplane flight or captivity), he will add the Birkhat HaGomel – a blessing of thanks to God "who has dealt kindly with me". The officiant may add a benediction for the oleh'south good wellness, and there are some other blessings that may exist added depending on the state of affairs. The oleh will kiss the scroll again, and may milkshake hands with the oleh of the previous portion, who now returns to his seat, and if in that location is another portion to be read, the oleh steps aside for the next oleh, stands beside the desk while the next oleh reads his portion, shakes his mitt and offers felicitation, thank you the officiant and the bodily scroll reader for the award he has received, and then returns to his seat – but slowly, as if reluctant to get out the curl, and probably will pause on the way to accept the felicitations of various members of the congregation.^[xx]

In North America, and elsewhere, many congregations extend the honor of an aliyah to visitors or new members, to members who have recently attained a major life result, and to the relatives of the bar mitzvah boy. Refusing an aliyah is regarded equally an insult to the Torah itself.^[21] It would exist desirable that anyone who might await such an honor would rehearse these blessings beforehand in order to do a creditable performance when the occasion occurs.^[22]

1. ^ Transliterations in this section are based on Ashkenazi pronunciation.

Gelila [edit]

Later the reading, if the Torah is not in a wooden case, the Golel ("roller") performs Gelila ("rolling upward"), then binds the Torah with a sash and replaces the Torah'due south cover. This accolade is sometimes given to a kid under Bar Mitzvah age.

Maftir [edit]

On days when a haftarah is read (meet Haftarah below), there is a terminal aliyah afterwards the kaddish, chosen maftir. The person chosen to that aliyah, equally well, is known every bit "the maftir." On holidays, maftir is read from the Torah verses describing the sacrifices brought in the Temple in Jerusalem on that detail vacation. In progressive synagogues culling readings are read. On Sat, the maftir is a repetition of the last few verses of the parsha.

When the Torah is read on the afternoon of a fast day (and on Yom Kippur), the third aliyah is considered the maftir, and is followed immediately by the haftarah.

Haftarah [edit]

On Saturday and vacation mornings, as well as on the afternoons of fast days and Yom Kippur, the Torah reading concludes with the haftarah – a reading from ane of the Books of Prophets. The haftarah normally relates in some fashion to either the Torah reading of that 24-hour interval, a theme of the vacation, or the time of year.

Returning the Torah [edit]

The Torah whorl is then put back in its ark to the accompaniment of specific prayers.

The Chazzan takes the Torah ringlet in his right arm and recites "Allow them praise the proper name of HaShem, for his name alone will have been exalted." The congregation and so responds with Psalm 148, verses 13–xiv.

What is read [edit]

The cycle of weekly readings is stock-still. Considering the Hebrew calendar varies from year to year, two readings are sometimes combined so that the unabridged Pentateuch is read over the course of a yr.

Weekly portion [edit]

On Shabbat mornings, the weekly Torah portion (parashah) is read. Information technology is divided into seven aliyot (see in a higher place for more on aliyot).

Daily portion [edit]

On Monday and Thursday mornings and on Sabbatum afternoons (except on special days), a small section of the upcoming week's parashah is read, divided into iii aliyot

Jewish holidays [edit]

On Jewish holidays, the reading relates to the twenty-four hours. For example, on Passover the congregation reads various sections of the Pentateuch that relate to that vacation.

Guild of precedence for special readings [edit]

When multiple special occasions occur at the same time, at that place is a standard order of precedence. By and large speaking, when major Jewish holidays occur on Shabbat the holiday portion is read, although divided into the seven portions for Shabbat rather than the number appropriate for the holiday — there is a special reading for when Shabbat coincides with the Chol HaMoed (intermediate days) of Passover or Sukkot. However, when Shabbat coincides with small holidays, such equally Rosh Chodesh (New month) or Hanukkah, the regular reading for Shabbat is read, plus an additional reading (maftir) relevant to the occasion. The boosted reading is read from a second scroll if available. On rare occasions, such equally when a Rosh Chodesh falls on a Shabbat that too commemorates some other occasion, such as Hanukkah or when 1 of the four special additional readings read prior to Passover, at that place are two additional readings and three scrolls (if available) are read.

Simchat Torah [edit]

On Simchat Torah (Hebrew: שמחת תורה, "Joyous celebration of the Torah"), the order of weekly readings is completed, and the day is celebrated with various customs involving the Torah. The Torah is read at dark – a unique occurrence, preceded by seven rounds of song and dance (hakafot, sing. hakafah; some communities accept hakafot without subsequently reading the Torah.) During the hakafot, most or all of the synagogue'south Torah scrolls are removed from the Holy Ark, and carried around the Bimah by members of the congregation.

On the 24-hour interval of Simchat Torah (in Judaism, day follows night), some communities echo the vii rounds of song and trip the light fantastic to varying degrees, while in others the Torah scrolls are only carried around the Bimah (seven times) symbolically. Afterwards, many communities take the custom of calling every member of the congregation for an aliyah, which is accomplished past repeatedly re-reading the mean solar day's 5 aliyot. The process is often expedited by splitting the congregants into multiple rooms, to each of which a Torah is brought for the reading.

Post-obit the regular aliyot, the laurels of Hatan Torah ("Groom of the Torah") is given to a distinguished fellow member of the congregation, who is chosen for an aliyah in which the remaining verses of the Torah are read, to consummate that year's reading. Another fellow member of the congregation is honored with Hatan Bereishit ("Groom of Genesis"), and receives an aliyah in which the offset verses of the Torah, containing the creation account of Genesis, are read (a second copy of the Torah is usually used, so that the first need non be rolled all the mode to the beginning while the congregants wait). Afterwards, the services proceed in the usual manner, with the maftir and haftarah for Simchat Torah.

Women and Torah reading [edit]

Orthodox congregations [edit]

The Talmud states that "anyone tin can exist called up to read from the Torah, even a minor and even a woman, only our sages taught that we do not call a adult female on business relationship of Kevod Hatzibur" (the nobility of the congregation; Megillah 23a). This argument is mirrored in the Shulchan Aruch, Orach Hayim 282:3.

Based on this in most Orthodox congregations, just men are called to the Torah. This term is interpreted in numerous ways past various sources.^{[ citation needed ]}

• It would slight the community considering it would appear to others that the men in the community were not well educated enough to read from the Torah considering it was causeless that a community would not have a woman read from the Torah if there were men who could do then.
• Information technology imposes unnecessary carp on the congregation, or that disturbs the seriousness and propriety of the synagogue service.
• A women is not a worthy representative of the customs.
• It is a social construct and in the time of the Talmud and Shulchan Aruch women were not significant members of gild.

Modern Orthodox innovations [edit]

Other opinions permit women to participate in regular Torah reading on Shabbat. This opinion has been advocated past Rabbi Mendel Shapiro and Professor Rabbi Daniel Sperber amidst others. These communities identify themselves as "partnership minyanim". These innovations are not accustomed in Orthodox communities.^[23]

A growing number of Mod Orthodox congregations have added either all-female prayer groups, where women are permitted to read. The Chief Rabbi of the Commonwealth, Rabbi Ephraim Mirvis stated that women were non permitted to read from the Torah in the United Synagogues.^[24]

In congregations who call women to the Torah through either a women'due south minyan or a partnership minyan, girls attain Bat Mitzvah at the historic period of 12 as in other Orthodox congregations rather than 13 (as in some Conservative and liberal congregations). In all-women's services, it is often customary to call a Bat Kohen (girl of a Kohen) and a Bat Levi (daughter of a Levite) for the first and second aliyah. In partnership minyan services, only men are called for the Kohen and Levi aliyah (unless in that location is no Kohen present)

Conservative, Reform, Reconstructionist, and Renewal [edit]

Most merely not all Bourgeois congregations permit women to have an aliyah for at least part of the reading. Many Conservative congregations, and almost all Reform, Reconstructionist, and Renewal congregations, practice complete gender egalitarianism.

Conservative Judaism [edit]

Conservative Judaism generally follows practices for Torah reading similar to Orthodox Judaism except that:

• In near simply non all Conservative synagogues, women tin can receive an aliyah and can dirge from the Torah out loud ("leyn"). This has been an pick for Conservative synagogues since 1955.^[25]
• In some Conservative synagogues, women who are B'non Kohen (girl of a Kohen) or B'non Levi (daughter of a Levite) can be chosen for the starting time or second aliyot. In Israel and some congregations in North America, only men are permitted to be called for the Kohen and Levite aliyot even if women can be chosen for the other aliyot.
• Some Conservative synagogues practice not call a Kohen or a Levite first at all, although Bourgeois Judaism as a whole retains some elements of special tribal roles.
• Some Bourgeois congregations employ a triennial wheel, reading approximately a third of the Torah every year and completing the reading in three years.

Reform, Reconstructionist, and Renewal Judaism [edit]

In improver to changes mentioned above for Conservative Judaism, these movements by and large practice:

• complete gender egalitarianism;
• abolition of tribal distinctions amid kohen, levi, and yisrael on grounds of egalitarianism. In some cases (such as Bar or Bat Mitzvah ceremonies) only one person volition read the text;
• aliyot may be given out as a means of honoring members for their contributions to the congregation instead of on the basis of the aboriginal castes.
• abbreviation of the portion read (sometimes past instituting a triennial cycle) and reducing of the number of aliyot (most congregations);
• some congregations may change the order of the portions read;
• chief Shabbat service on Friday night with Torah reading (some Reform congregations);
• some synagogues will give the pick for the reader either to chant or simply read aloud the text;

Meet also [edit]

• Aliyah (Torah)
• Weekly Torah portion
• Hebrew cantillation
• Haftarah
• Minyan
• Sefer Torah
• Torah ark
• Yom Tov Torah readings
• Torah report
• Yad

Other religions [edit]

• Qur'an reading, in Islam
• Lesson, in Christianity
• Bible study, private or small grouping reading predominantly in Protestant Christianity

References [edit]

1. ^ "Leyenen". Yiddish Word of the Week. Leyenen is the popular term for the public reading of sections of the Torah and megiles [...] on Shabes and holidays. [...] a designated fellow member of the community (the leyener) who would accept to spend time memorising the proper style to read the text
2. ^ "8", Nehemiah, Tanakh, Mechon Mamre .
3. ^ The segmentation of parashot found in the modern-day Torah scrolls of all Jewish communities (Ashkenazic, Sephardic, and Yemenite) is based on the systematic list provided by Maimonides in Mishneh Torah, Laws of Tefillin, Mezuzah and Torah Scrolls, chapter 8. Maimonides based his sectionalisation of the parashot for the Torah on the Aleppo Codex. Though initially doubted by Umberto Cassuto, this has become the established position in modern scholarship (see the Aleppo Codex commodity for more information.)
4. ^ Conservative and Reform synagogues may read parashot on a triennial rather than almanac schedule.
5. ^ Richard D. Rogovin (Fall 2006), "The Authentic Triennial Cycle: A Amend Way to Read Torah?", United Synagogue Review, archived from the original on June 7, 2011 .
6. ^ "Bechol Levavcha", Let us learn, Worship, Union of American Hebrew Congregations, archived from the original on January 7, 2009 .
7. ^ Deuteronomy 31:12
8. ^ Joseph Jacobs, "Triennial cycle", Jewish Encyclopedia , citing Megillah 29b.
9. ^ Asher (ed.), Itinerary, p. 98 .
10. ^ ———— (ed.), Triennial Cycle .
11. ^ "Parashah", Wisdom, Worship, URJ, archived from the original on 2009-12-10 .
12. ^ Teutsch, Rabbi David A, ed. (2004), Kol Haneshamah, Shabbat Vehagim (3rd ed.), The Reconstructionist Press, p. 710 .
13. ^ ^{a b} Ron, Tzvi. "Pointing to the Torah and other Hagbaha Community" (PDF). Hakira: 289ff.
14. ^ Ronald Fifty. Eisenberg, Hagbah & Gelilah: Raising and dressing the Torah, My Jewish Learning .
15. ^ "The Synagogue", Glossary of Hebrew and English Terms, Scheinerman .
16. ^ The Jewish Encyclopedia: A Descriptive Record of the History, Religion, Literature, and Customs of the Jewish People from the Earliest Times to the Nowadays Day. Funk and Wagnalls. 1912.
17. ^ Nosson Scherman, The Complete ArtScroll Siddur [Nusach Ashkenaz] (2nd ed. 1987, Brooklyn, Mesorah Publications) folio 1041 ("Laws of Prayer", nr. 103–104); also Yosef Karo, Schulchan Aruch (1565), part i, Rabbi Dr. Azriel Rosenfeld, Affiliate viii – The Torah Readinghttp://www.edah.org/backend/JournalArticle/1_2_henkin.pdf.
18. ^ Loud enough for the congregation to hear plainly. Nosson Scherman, The Complete ArtScroll Siddur [Nusach Ashkenaz] (2d ed. 1987, Brooklyn, Mesorah Publications) page 1041 ("Laws of Prayer", nr. 105). The entire set of blessings of the aliyah appears for the first fourth dimension in the Siddur Rav Amram Hashalem (The Consummate Prayerbook of Rabbi Amram, ca. 870). Bernard Southward. Jacobson, The Sabbath Service (English language translation 1981, Tel Aviv, Sinai Pub'chiliad) page 264. It appears that, originally, in artifact, only one blessing was recited at the beginning of the first portion and one at the conclusion of the last portion, with no blessings for the portions in between, but by Talmudic times the practice had changed to what is still washed now. Macy Nulman, The Encyclopedia of Jewish Prayer (1993, N.J.: Jason Aronson) s.5. "Birkat Hatorah" page 106; Ze'ev Greenwald, Shaarei Halachah: A summary of law for Jewish living (Hebrew 1993, English translation 2000, New York: Feldheim Publishers) pages 76–77.
19. ^ This blessing is constitute in the Talmud, Berachot 11b, where Rabbi Hamnuna is quoted equally saying "This is the best of all blessings." Bernard S. Jacobson, The Sabbath Service (Engl.transl. 1981, Tel Aviv, Sinai Pub'one thousand) page 264; Macy Nulman, The Encyclopedia of Jewish Prayer (1993, N. J.: Jason Aronson) south.5. "Birkat Hatorah" pages 105–106. The "elementary merely sublime words" mean that, while the Torah is meant not for Jewry alone simply for all mankind, the Israelite nation was selected for the duty of proclaiming the Torah to the rest of the world. Joseph H. Hertz, Authorised Daily Prayer Book (NYC: Bloch Publ'k Co., rev.ed. 1948) page 486.
20. ^ Nosson Scherman, The Complete ArtScroll Siddur [Nusach Ashkenaz] (2nd ed. 1987, Brooklyn, Mesorah Publications) page 1042 ("Laws of Prayer", nr. 107-112); Adin Steinsaltz, A Guide to Jewish Prayer (Hebrew ed. 1994, Engl.transl. 2000, NY, Schocken Books) page 260.
21. ^ Adin Steinsaltz, A Guide to Jewish Prayer (Hebrew ed. 1994, Engl. transl. 2000, NY, Schocken Books) folio 259.
22. ^ An example is sending a copy of the blessings with transliteration with invitations to a bar mitzvah, in Ronald H. Isaacs, Reaching for Sinai (1999, NJ, KTAV Publ'g) page 41.
23. ^ Yehuda Herzl Henkin (2001), "Qeri'at Ha-Torah by Women: Where We Stand Today" (PDF), The Edah Journal: Halakhic Possibilities for Women (commodity), vol. 1, no. two .
24. ^ JTA. "Britain's Chief Rabbi Calls for Ban on Women Reading from Torah". The Jewish Press - JewishPress.com . Retrieved 2020-10-19 .
25. ^ Shmuel Rosner (January 17, 2007), The Adjacent Jewish Challenge, Slate .

Further reading [edit]

• Gidon Rothstein, "Women's Aliyyot in Contemporary Synagogues." Tradition 39(2), Summer 2005.
• Joel B. Wolowelsky, "On Kohanim and Uncommon Aliyyot." Tradition 39(two), Summer 2005.
• Aryeh A. Frimer and Dov I. Frimer, "Women, Kri'at haTorah and Aliyyot (with an Annex on Partnership Minyanim)", Tradition, 46:four (Winter 2013), 67–238, Hebrew translation.

External links [edit]

• Hyperlinked tabular array of Torah readings
• Summary of Reading by Weekly Parasha
• Akhlah: Torah readings for children
• Torah´s Studies
• Text, transliteration and recording of Torah blessings

blairwifichaved.blogspot.com

Source: https://en.wikipedia.org/wiki/Torah_reading

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