Torah Reading Rosh Chodesh in Phonetic English

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

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 gear up of passages from a Torah curlicue. The term often refers to the entire ceremony of removing the roll (or scrolls) from the Torah ark, chanting the appropriate excerpt with special cantillation (trope), and returning the ringlet(s) to the ark. It is as well ordinarily called "laining" (lein is also 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), equally described in the Volume of Nehemiah.^[2] In the modernistic era, Orthodox Jews practice Torah reading according to a set procedure unchanged since the Talmudic era. In the 19th and 20th centuries CE, Reform Judaism and Conservative Judaism take made adaptations to the practice of Torah reading, but the basic pattern of Torah reading has usually remained the same:

Every bit a part of the morn or afternoon prayer services on sure days of the week or holidays, a section of the Pentateuch is read from a Torah whorl. On Shabbat (Saturday) mornings, a weekly section (known equally a sedra or parashah) is read, selected and then that the entire Pentateuch is read consecutively each year.^{[3] [4] [5] [6]} On 7th day afternoons, 2nd days, and fifth days, the get-go of the post-obit seventh day'south portion is read. On Jewish holidays, Rosh Chodesh, and fast days, special sections continued to the 24-hour interval are read.

Many Jews observe an annual vacation, Simchat Torah, to celebrate the completion of the yr'due south bike of readings.

Origins and history of the exercise [edit]

^{[ further caption needed ]}The introduction of public reading of the Torah past Ezra the Scribe afterward the render of the Judean exiles is described in Nehemiah Chapter 8. Prior to Ezra, the mitzvah of Torah reading was based on the Biblical commandment of Hakhel (Deuteronomy 31:10–13), past which once every 7 years the entire people was to exist gathered, "men, women and children,"^[7] and hear much of Deuteronomy, the last volume of the Pentateuch, read to them (see the closing 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 King. Nether Ezra, Torah reading became more frequent and the congregation themselves substituted for the King'due south office. Ezra is traditionally credited with initiating the modernistic custom of reading thrice weekly in the synagogue. This reading is an obligation incumbent on the congregation, not an individual, and did not replace the Hakhel reading by the king. The reading of the Police in the synagogue tin can exist traced to at least almost the 2nd century BCE, when the grandson of Sirach refers to it in his preface as an Egyptian practise.

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

It has been suggested that the reading of the Police was due to a desire to controvert the views of the Samaritans with regard to the diverse festivals, for which reason arrangements were made to accept the passages of the Pentateuch relating to those festivals read and expounded on the feast-days themselves.^{[ citation needed ]}

Triennial cycle [edit]

An alternative triennial cycle of Torah readings also existed at that fourth dimension, a system whereby each calendar week the portion read was approximately a 3rd of the current. According to the Jewish Encyclopedia, the triennial cycle "was the practise in Palestine, whereas in Babylonia the unabridged Pentateuch was read in the synagogue in the grade of a single twelvemonth."^[viii] As late as 1170 Benjamin of Tudela mentioned Egyptian congregations that took 3 years to read the Torah.^[9]

Joseph Jacobs, in the Jewish Encyclopedia commodity mentioned, notes that the transition from the triennial to the annual reading of the Law and the transference of the offset of the cycle to the month of Tishri are attributed past Sándor Büchler to the influence of Abba Arika, also known as "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 equally text, led to the compilation of the Talmud:

This may accept been due to the smallness of the sedarim under the onetime system, and to the fact that people were thus reminded of the chief festivals simply once in 3 years. It was then arranged that Deut. xxviii. should fall before the New Year, and that the beginning of the cycle should come immediately after the Feast of Tabernacles. This arrangement has been retained past the Karaites and past modern congregations.

The current practise in Orthodox synagogues follows the almanac/Babylonian bike. At the fourth dimension of the Jewish Encyclopedia's publication (1901–06), the author noted that there were but "slight traces of the triennial cycle in the iv special Sabbaths and in some of the passages read upon the festivals, which are often sections of the triennial cycle, and non of the almanac i".^{[x] [ full citation needed ]}

In the 19th and 20th centuries, some Conservative (as evidenced in the Etz Hayim chumash) and most Reform,^[eleven] Reconstructionist^[12] and Renewal^{[ commendation needed ]} congregations take switched to a triennial wheel, where the first tertiary of each parashah is read one year, the second third the next year and the terminal third in a 3rd year. This must be distinguished from the ancient exercise, which was to read each seder in serial gild regardless of the week of the yr, completing the entire Torah in iii (or 3 and a half) years in a linear manner.

Occasions when the Torah is read [edit]

The get-go segment (of 7) of each weekly parashah from the Torah is read during the morning services on Mondays and Thursdays. The entire weekly parashah is read on Saturdays. Most major and minor festival and fast days have a unique Torah reading devoted to that day. The Torah is also read during afternoon services on Saturdays, fasts, and Yom Kippur.

When the Torah is read in the morning, information technology comes after Tachanun or Hallel, or, if these are omitted, immediately after the Amidah. The Torah reading is followed by the recitation of the Half Kaddish.

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

Process [edit]

Boy reads Torah according to Sephardic custom

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

The Torah scroll is stored in an ornamental cabinet, chosen a holy ark ( aron kodesh ), designed specifically for Torah scrolls. The Holy Ark is usually plant in the front of the sanctuary, and is a primal element of synagogue architecture. When needed for reading, the Torah is removed from the ark by someone chosen for the honor from amongst the congregants; specific prayers are recited as information technology 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 will be read; farther prayers are recited past the congregation while this is done.

Ikuv keriah, no longer expert, was a process 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 earlier the reading, and this is called "Levantar," Spanish for "to elevator upward". 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 usually washed subsequently the reading. The club was a matter of medieval dispute but the position of the Kol Bo, lifting before, eventually lost to that of Moses Isserles and is followed in only 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, belt, crown, and/or other ornaments (this role, originally distinguished, is now ofttimes given to minors). In Conservative, Reform, Reconstructionist, and some Open up Orthodox congregations, these roles may also exist 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.

Every bit the Hagbaha is performed, the congregation points toward the Torah scroll with their pinky fingers and recites Deut. iv:44, "And this is the Police force which Moses set up before the people of State 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 by 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, but the Sephardic prestige of the work has helped the custom become about-universal amidst both Sephardic and Ashkenazi Jews.^[13]

In Ashkenazic congregations, the Magbiah will usually sit belongings the curlicue until after the Haftarah is performed and the chazzan takes it from him to return it to the ark. In some congregations, the scroll is instead placed on the bimah or handed to a different honoree (frequently a modest) to sit and hold.

Aliyot [edit]

A synagogue official, called a gabbai, and then calls upwardly several people (men in virtually Orthodox and some Conservative congregations, men and women in others, and both men and women at Reform congregations) in turn, to be honored with an aliyah (Hebrew: עליה, pl. עליות‎ aliyot; "ascent" or "going upward"). The honoree, or oleh (plural olim), stands at the bima and recites a blessing, after which either the oleh or, more usually, a designated reader reads a department of the day's Torah portion, followed by another blessing recited past the oleh.

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

Number of aliyot	Occasion
3	Mondays and Thursdays, Shabbat afternoon, fast days, Hanukkah, Purim, Yom Kippur afternoon
4	Rosh Chodesh, Chol HaMoed
v	Passover, Shavuot, Rosh Hashanah, Sukkot, Shemini Atzeret, Simchat Torah
6	Yom Kippur morning
7	Shabbat (Saturday) morning

On Sat mornings, there are 7 olim, the maximum of any solar day, merely more may be added if desired, by subdividing these seven 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 virtually it while a practiced good, called a ba'al keri'ah ("one in charge of reading"; sometimes ba'al kore), reads the Torah, with cantillation, for the congregation. In some congregations the oleh follows forth with the expert, reading in a whisper. In Yemenite communities, the oleh reads the portion himself, while another person, commonly a young boy, recites the targum afterwards each verse.

In both Orthodox and Bourgeois congregations, information technology is common practice to give out an aliyah to a man (or woman, in Bourgeois congregations) who has just recovered from a serious disease, or returned from a long trip, or survived another significant danger, in order to allow him (or her) to recite a special blessing, known as "benching gomel".

Aliyot are also given to a groom-to-be, or in egalitarian congregations, the helpmate-to-exist and groom-to-be, together, in a pre-wedding ceremony known as an "aufruf".

In Jewish custom, baby boys are named in a special anniversary, known every bit a brit milah, but baby girls are often named during the Torah reading on Shabbat or a holiday, with the male parent (in not-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 start 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 available; there are rules in place for what is done if they are non.) The showtime two aliyot are referred to as "Kohen " and "Levi," while the rest are known by their number (in Hebrew). This practice is besides followed in some merely not all Conservative synagogues. Reform and Reconstructionist Judaism have abolished special ritual roles for the descendants of the Biblical priestly and levitical castes.

Each oleh, after being chosen to the Torah, approaches information technology, recites a benediction, a portion is read, and the oleh concludes with another benediction. Then the next oleh is called.

The gabbai recites a Hebrew verse upon calling the get-go person to the Torah. After that, men are called with: "Ya'amod (Permit him arise), [Hebrew Name] ben (son of) [Begetter's Hebrew name] [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 chosen with "Ta'amod (Permit her arise), [Hebrew Proper noun] bat (daughter of) [Father's 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 non recited at this point, but rather later the Torah has been returned to the Ark.

The benedictions of the Aliyah [edit]

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

The preliminary blessing

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

בָּרְכוּ אֶת יְיָ הַמְבֹרָךְ׃
Bar'chu es Adonai ham'vorach.^[a]
You will bless The Lord the Blest 1.° (°   or "who is to be blessed ")

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

The oleh at present repeats the approving but uttered by 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 5'nosan lanu es toraso.
Baruch atah Adonai, nosayn hatorah.
Blessed are Yous, O Lord our God, king of all existence,
Who chose us from among all nations and who gave us your Torah.
Blest are You lot, 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 will follow the reading (using the scroll or a printed book) in a subdued voice, as will the members of the congregation. When the portion is finished, the oleh then says the last 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 Yous, O Lord our God, king of all existence,
Who has given us the Torah of the truth,
and life everlasting inside united states.
Blessed are Yous, O Lord, who gives the Torah.

[Congregation: ]   Amen.

At this signal, if the oleh has recently been in danger of death (such as serious sickness or surgery or an airplane flight or captivity), he volition add the Birkhat HaGomel – a approving of cheers to God "who has dealt kindly with me". The officiant may add together a benediction for the oleh'due south good health, and there are some other blessings that may be added depending on the situation. The oleh will kiss the curl over again, and may shake hands with the oleh of the previous portion, who at present returns to his seat, and if there is another portion to exist read, the oleh steps aside for the next oleh, stands beside the desk while the next oleh reads his portion, shakes his hand and offers felicitation, thanks the officiant and the bodily curlicue reader for the accolade he has received, and and so returns to his seat – merely slowly, every bit if reluctant to get out the scroll, and probably will break on the way to have the felicitations of various members of the congregation.^[twenty]

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 event, and to the relatives of the bar mitzvah boy. Refusing an aliyah is regarded as an insult to the Torah itself.^[21] Information technology would be desirable that anyone who might look such an honor would rehearse these blessings beforehand in guild to do a creditable performance when the occasion occurs.^[22]

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

Gelila [edit]

Subsequently the reading, if the Torah is not in a wooden case, the Golel ("roller") performs Gelila ("rolling up"), and then binds the Torah with a sash and replaces the Torah's cover. This award is sometimes given to a kid nether Bar Mitzvah historic period.

Maftir [edit]

On days when a haftarah is read (meet Haftarah below), there is a final aliyah after the kaddish, chosen maftir. The person called to that aliyah, as well, is known as "the maftir." On holidays, maftir is read from the Torah verses describing the sacrifices brought in the Temple in Jerusalem on that particular holiday. In progressive synagogues alternative readings are read. On Saturday, the maftir is a repetition of the last few verses of the parsha.

When the Torah is read on the afternoon of a fast 24-hour interval (and on Yom Kippur), the third aliyah is considered the maftir, and is followed immediately past the haftarah.

Haftarah [edit]

On Saturday and vacation mornings, likewise equally on the afternoons of fast days and Yom Kippur, the Torah reading concludes with the haftarah – a reading from one of the Books of Prophets. The haftarah ordinarily relates in some manner to either the Torah reading of that day, a theme of the holiday, or the time of year.

Returning the Torah [edit]

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

The Chazzan takes the Torah scroll in his right arm and recites "Permit them praise the name of HaShem, for his name alone will have been exalted." The congregation then responds with Psalm 148, verses 13–14.

What is read [edit]

The cycle of weekly readings is stock-still. Because the Hebrew agenda varies from year to year, ii readings are sometimes combined so that the entire Pentateuch is read over the course of a yr.

Weekly portion [edit]

On Shabbat mornings, the weekly Torah portion (parashah) is read. It is divided into seven aliyot (see above for more on aliyot).

Daily portion [edit]

On Mon and Thursday mornings and on Sabbatum afternoons (except on special days), a pocket-size section of the upcoming calendar week'southward parashah is read, divided into 3 aliyot

Jewish holidays [edit]

On Jewish holidays, the reading relates to the day. For instance, on Passover the congregation reads various sections of the Pentateuch that relate to that holiday.

Order of precedence for special readings [edit]

When multiple special occasions occur at the same time, at that place is a standard gild of precedence. Generally speaking, when major Jewish holidays occur on Shabbat the vacation 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 minor holidays, such as Rosh Chodesh (New month) or Hanukkah, the regular reading for Shabbat is read, plus an boosted reading (maftir) relevant to the occasion. The additional reading is read from a 2nd scroll if available. On rare occasions, such as when a Rosh Chodesh falls on a Shabbat that likewise commemorates another occasion, such every bit Hanukkah or when i of the 4 special additional readings read prior to Passover, in that location 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 lodge of weekly readings is completed, and the day is celebrated with various customs involving the Torah. The Torah is read at night – a unique occurrence, preceded past 7 rounds of song and dance (hakafot, sing. hakafah; some communities take hakafot without subsequently reading the Torah.) During the hakafot, most or all of the synagogue's Torah scrolls are removed from the Holy Ark, and carried effectually the Bimah by members of the congregation.

On the day of Simchat Torah (in Judaism, day follows dark), some communities repeat the seven rounds of song and dance to varying degrees, while in others the Torah scrolls are just carried around the Bimah (vii times) symbolically. Afterwards, many communities have the custom of calling every member of the congregation for an aliyah, which is accomplished by repeatedly re-reading the mean solar day'due south five aliyot. The procedure is often expedited by splitting the congregants into multiple rooms, to each of which a Torah is brought for the reading.

Following the regular aliyot, the award of Hatan Torah ("Groom of the Torah") is given to a distinguished member of the congregation, who is called for an aliyah in which the remaining verses of the Torah are read, to complete 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 showtime verses of the Torah, containing the creation business relationship of Genesis, are read (a second copy of the Torah is usually used, and so that the kickoff need not be rolled all the fashion to the start while the congregants wait). Afterward, 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 can be called upwards to read from the Torah, even a small and fifty-fifty a woman, but our sages taught that we do non call a woman on account of Kevod Hatzibur" (the dignity of the congregation; Megillah 23a). This statement is mirrored in the Shulchan Aruch, Orach Hayim 282:3.

Based on this in most Orthodox congregations, merely men are called to the Torah. This term is interpreted in numerous means by various sources.^{[ commendation needed ]}

• It would slight the community considering it would appear to others that the men in the customs were not well educated enough to read from the Torah because it was assumed that a community would non accept a woman read from the Torah if there were men who could do so.
• Information technology imposes unnecessary bother 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 non significant members of order.

Modern Orthodox innovations [edit]

Other opinions permit women to participate in regular Torah reading on Shabbat. This opinion has been advocated by Rabbi Mendel Shapiro and Professor Rabbi Daniel Sperber among others. These communities place themselves as "partnership minyanim". These innovations are non accustomed in Orthodox communities.^[23]

A growing number of Modernistic Orthodox congregations have added either all-female prayer groups, where women are permitted to read. The Principal Rabbi of the Republic, Rabbi Ephraim Mirvis stated that women were not permitted to read from the Torah in the United Synagogues.^[24]

In congregations who telephone call women to the Torah through either a women's minyan or a partnership minyan, girls attain Bat Mitzvah at the age of 12 every bit in other Orthodox congregations rather than 13 (as in some Conservative and liberal congregations). In all-women's services, it is frequently customary to call a Bat Kohen (daughter 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 there is no Kohen present)

Conservative, Reform, Reconstructionist, and Renewal [edit]

Most but non all Conservative congregations permit women to have an aliyah for at least part of the reading. Many Conservative congregations, and near all Reform, Reconstructionist, and Renewal congregations, practice consummate gender egalitarianism.

Conservative Judaism [edit]

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

• In well-nigh simply not all Bourgeois synagogues, women can receive an aliyah and can chant from the Torah out loud ("leyn"). This has been an option for Conservative synagogues since 1955.^[25]
• In some Conservative synagogues, women who are B'not Kohen (daughter of a Kohen) or B'not Levi (daughter of a Levite) tin can be called for the get-go or second aliyot. In Israel and some congregations in Due north America, only men are permitted to be chosen for the Kohen and Levite aliyot even if women tin can be chosen for the other aliyot.
• Some Conservative synagogues do not call a Kohen or a Levite first at all, although Bourgeois Judaism as a whole retains some elements of special tribal roles.
• Some Conservative congregations employ a triennial cycle, reading approximately a third of the Torah every twelvemonth and completing the reading in three years.

Reform, Reconstructionist, and Renewal Judaism [edit]

In addition to changes mentioned above for Bourgeois Judaism, these movements more often than not do:

• consummate gender egalitarianism;
• abolitionism of tribal distinctions among kohen, levi, and yisrael on grounds of egalitarianism. In some cases (such equally Bar or Bat Mitzvah ceremonies) merely 1 person will 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 ancient castes.
• abridgement of the portion read (sometimes by instituting a triennial wheel) and reducing of the number of aliyot (most congregations);
• some congregations may modify the order of the portions read;
• main Shabbat service on Fri nighttime with Torah reading (some Reform congregations);
• some synagogues will give the option for the reader either to chant or only read aloud the text;

See too [edit]

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

Other religions [edit]

• Qur'an reading, in Islam
• Lesson, in Christianity
• Bible study, private or small group 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 member of the community (the leyener) who would have to spend fourth dimension memorising the proper way to read the text
2. ^ "eight", Nehemiah, Tanakh, Mechon Mamre .
3. ^ The partitioning 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 eight. Maimonides based his sectionalization 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 (run across the Aleppo Codex article for more data.)
4. ^ Conservative and Reform synagogues may read parashot on a triennial rather than annual schedule.
5. ^ Richard D. Rogovin (Fall 2006), "The Authentic Triennial Bike: A Better Style to Read Torah?", United Synagogue Review, archived from the original on June 7, 2011 .
6. ^ "Bechol Levavcha", Let the states learn, Worship, Union of American Hebrew Congregations, archived from the original on Jan vii, 2009 .
7. ^ Deuteronomy 31:12
8. ^ Joseph Jacobs, "Triennial cycle", Jewish Encyclopedia , citing Megillah 29b.
9. ^ Asher (ed.), Itinerary, p. 98 .
10. ^ ———— (ed.), Triennial Wheel .
11. ^ "Parashah", Wisdom, Worship, URJ, archived from the original on 2009-12-10 .
12. ^ Teutsch, Rabbi David A, ed. (2004), Kol Haneshamah, Shabbat Vehagim (tertiary ed.), The Reconstructionist Press, p. 710 .
13. ^ ^{a b} Ron, Tzvi. "Pointing to the Torah and other Hagbaha Customs" (PDF). Hakira: 289ff.
14. ^ Ronald L. 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 Tape of the History, Faith, Literature, and Customs of the Jewish People from the Primeval Times to the Present Day. Funk and Wagnalls. 1912.
17. ^ Nosson Scherman, The Consummate ArtScroll Siddur [Nusach Ashkenaz] (2d ed. 1987, Brooklyn, Mesorah Publications) page 1041 ("Laws of Prayer", nr. 103–104); as well Yosef Karo, Schulchan Aruch (1565), office 1, Rabbi Dr. Azriel Rosenfeld, Chapter eight – The Torah Readinghttp://www.edah.org/backend/JournalArticle/1_2_henkin.pdf.
18. ^ Loud enough for the congregation to hear evidently. Nosson Scherman, The Complete ArtScroll Siddur [Nusach Ashkenaz] (second ed. 1987, Brooklyn, Mesorah Publications) page 1041 ("Laws of Prayer", nr. 105). The unabridged set of blessings of the aliyah appears for the first time in the Siddur Rav Amram Hashalem (The Complete Prayerbook of Rabbi Amram, ca. 870). Bernard South. Jacobson, The Sabbath Service (English translation 1981, Tel Aviv, Sinai Pub'chiliad) folio 264. It appears that, originally, in antiquity, only one approval was recited at the beginning of the first portion and one at the determination of the last portion, with no blessings for the portions in between, but by Talmudic times the practice had changed to what is notwithstanding done now. Macy Nulman, The Encyclopedia of Jewish Prayer (1993, North.J.: Jason Aronson) s.v. "Birkat Hatorah" page 106; Ze'ev Greenwald, Shaarei Halachah: A summary of constabulary for Jewish living (Hebrew 1993, English translation 2000, New York: Feldheim Publishers) pages 76–77.
19. ^ This blessing is found in the Talmud, Berachot 11b, where Rabbi Hamnuna is quoted as saying "This is the best of all blessings." Bernard S. Jacobson, The Sabbath Service (Engl.transl. 1981, Tel Aviv, Sinai Pub'g) page 264; Macy Nulman, The Encyclopedia of Jewish Prayer (1993, Due north. J.: Jason Aronson) s.five. "Birkat Hatorah" pages 105–106. The "simple but sublime words" mean that, while the Torah is meant non for Jewry alone merely for all mankind, the Israelite nation was selected for the duty of proclaiming the Torah to the residue of the world. Joseph H. Hertz, Authorised Daily Prayer Book (NYC: Bloch Publ'1000 Co., rev.ed. 1948) page 486.
20. ^ Nosson Scherman, The Complete ArtScroll Siddur [Nusach Ashkenaz] (2d 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) page 259.
22. ^ An case 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 past Women: Where Nosotros Stand up Today" (PDF), The Edah Journal: Halakhic Possibilities for Women (article), vol. ane, no. 2 .
24. ^ JTA. "Great britain's Chief Rabbi Calls for Ban on Women Reading from Torah". The Jewish Printing - JewishPress.com . Retrieved 2020-ten-xix .
25. ^ Shmuel Rosner (January 17, 2007), The Next Jewish Challenge, Slate .

Farther 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(ii), Summertime 2005.
• Aryeh A. Frimer and Dov I. Frimer, "Women, Kri'at haTorah and Aliyyot (with an Addendum on Partnership Minyanim)", Tradition, 46:4 (Winter 2013), 67–238, Hebrew translation.

External links [edit]

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

hoyleexcume.blogspot.com

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

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