The Rabbi's Drasha

It is customary in synagogues worldwide for the rabbi or other designated individual to deliver a drasha - a sermon - every Shabbat morning. In most congregations the drasha is delivered immediately prior to the silent Mussaf amida, while in others it may be given before the Torah reading service.[1] In other congregations, it is given at the conclusion of the Haftara even before commencing any of the preliminary Mussaf prayers. One will occasionally find congregations where the drasha is given at the conclusion of the entire service. As we will see, it might just be that the different customs as to when the rabbi should deliver his drasha are all based on different halachic considerations.

It seems that the custom for the rabbi to deliver his Shabbat drasha immediately before the start of Mussaf originates in the Talmudic era, and it is likely the earliest recorded source regarding the placement of the weekly drasha.[2] On the other hand, there were many congregations and communities throughout history which placed the drasha prior to the Torah reading. Among the reasons for this was in order to allow the mourners the opportunity of reciting an extra Kaddish following the drasha, which would best be inserted at this time.[3] Additionally, as the drasha is usually based on the weekly parsha, delivering the drasha at this time allows the congregation a "sneak preview" of the Torah reading. A good drasha with inspiring interpretations no doubt assists the congregation in better focusing on the Torah reading. For these and other reasons, Rabbi Dov Lior is of the opinion that the drasha is best delivered at this time.[4]  

In most congregations today the drasha is given after the Torah reading, before Mussaf. There is some discussion, however, as to exactly which point before Mussaf it should be inserted. According to some authorities, the drasha should be given before the start of "Ashrei". This is because Ashrei is the prayer which formally begins the Mussaf service. It is argued, therefore, that inserting the drasha at this point is preferable as it allows for an uninterrupted flow of the Mussaf service.

Others are of the opinion that it is preferable for the drasha to be given after the Torah has been returned to the Aron Kodesh, immediately preceding the kaddish and silent Mussaf Amida, which is the most widespread custom today. Some have questioned this approach, however, as it is generally preferable not to have any unnecessary interruption between "ashrei" and kaddish. Nevertheless, this concern is readily dismissed by the Maharam Schik, who rules that Torah study (the drasha) is not something which is to be considered a forbidden interruption between Ashrei and the kaddish. He concludes that congregations which insert the drasha at this point are certainly conducting themselves properly, though he personally favors placing the drasha before the Torah reading in order to avoid any question whatsoever.[5]

In many congregations the rabbi delivers his drasha following the Haftara, even before Ashrei and the returning of the Torah to the Aron Kodesh. This arrangement has been opposed by some on the grounds that it is not proper to unnecessarily postpone the return of the Torah to the Aron Kodesh.[6] It is for this reason that in many congregations the megilla is read on Purim morning only after the Torah has been returned to the Aron Kodesh. Similarly, whenever a brit is to take place in the synagogue on Shabbat morning it is generally performed after the Torah has been put away. Nevertheless, most authorities allow a drasha, brit, or megilla reading to take place while the Torah remains on the bima. It is argued that the mitzva value of such activities justifies performing them even before the Torah is put away.

Finally, the custom of delivering the drasha at the conclusion of the entire service may originate in the words of the Rambam who writes that "the sermon which is customarily delivered on Shabbat is to be given immediately before proceeding with the Shabbat meal".[7] All approaches are equally legitimate.

On a related note, there have been authorities in the past who have frowned upon the practice of delivering a drasha from the bima. They argue that standing with one's back towards the aron kodesh shows a lack of respect for the Torah.[8] However, most authorities disagree and maintain that there is little basis for such a concern, especially once the Torah has been returned to the Aron Kodesh.[9] It is also noted that the drasha is infrequent and brief in nature and the speaker's back is not constantly facing the aron kodesh.[10] Finally, considering that the purpose of the drasha is in order to teach and inspire the congregation in the ways of the Torah, something which the Torah itself advocates doing, there can be no mistake that anything irreverent is taking place.[11] It goes without saying, however, that one must never stand with one's back towards an actual Torah scroll.[12]

[1] Mateh Ephraim 602:42.

[2] Berachot 28b, Rashi s.v. "lo al l'pirka".

[3] Chikrei Minhagim (Gurary) Vol. II p.96.

[4] http://www.yeshiva.org.il/ask/?id=17988

[5] Maharam Schik 126.

[6] Torat Yekutiel 55, cited in Chikrei Minhagim (Gurary) Vol. II p.99.

[7] Rambam, Hilchot Shabbat 23:19.

[8] Based on YD 282:1.

[9] Taz, YD 282:1.

[10] Pri Megadim, OC 150; Shaar Hatziun 150:13.

[11] Aruch Hashulchan, YD 282:2. See there for more.

[12] YD 282:1; Aruch Hashulchan, OC 282:1.