Hagbah and Gelilah
Question: When, how, and why are hagbah and gelilah performed?
Discussion: To properly understand the various components of the performance of hagbah, it is important to first learn the earliest source that discusses the subject. Masseches Sofrim (14:14) states: “When the Sefer Torah is removed … immediately, one rolls the Sefer Torah until it is opened three pages, raises it, shows the face of its writing to the congregation who are standing to his right and to the left, and turns to his front and to his back. For it is a mitzvah for all the men and women to see the writing and to bow and to say Vezos HaTorah etc., Toras Hashem Temimah etc.” It is apparent from this Chazal that hagbah is to be performed because it is a mitzvah for all those in shul to see the words of the Sefer Torah.
Now, from the wording of Masseches Sofrim, hagbah should be performed before Kerias HaTorah, immediately after the Sefer Torah is removed from the Aron Kodesh.195 Indeed, based on this, Shulchan Aruch rules accordingly,196 and this remains the custom of Sephardic communities until today.197 However, Rema writes that the custom of Ashkenazic communities is to perform hagbah after Kerias HaTorah. One reason for this is because people believed that hagbah was more vital than the actual reading of the Torah and would leave shul before Kerias HaTorah.198 To counter this belief, the Ashkenazic custom developed so that hagbah is performed after Kerias HaTorah.
The Sephardic custom is to raise the Sefer Torah with its words facing the congregation, while the Ashkenazic custom is to raise it with the words facing the one who is performing hagbah.199 This distinction is also based on the timing of the performance of hagbah. If hagbah is performed before Kerias HaTorah, its purpose is solely to show the Sefer Torah to the congregation and therefore the words of the Sefer Torah face them. However, when hagbah is performed after Kerias HaTorah, the magbiah also serves as the primary goleil (roller) of the Sefer Torah and the halachah is that the goleil must roll the Sefer Torah with the words facing himself.200
Now, according to the Shulchan Aruch, the method for turning to show the Sefer Torah to the congregation is relatively simple. One turns to his right, in accordance with the Talmudic principle of “always turning to ones right,”201 shows the words of the Torah to the people on his right, and then turns to his left side and shows the words of the Sefer Torah to the people on his left side. He then shows the Sefer Torah to the people in the front and back of the shul. This is in accordance with the words of Masseches Sofrim, which are cited as law in the Shulchan Aruch.202
Now, according to Ashkenazic tradition, the words of the Sefer Torah face the one performing hagbah, which makes it more complicated to follow the Talmudic principle of “always turning to one’s right” and to follow the words of Masseches Sofrim. The Poskim set forth two acceptable methods of turning to show the people the words of the Sefer Torah:
One turns to his right in a semi-circle showing the Sefer Torah to the people to his left, turns back towards the front, and then turns in a semi-circle to his left showing the Sefer Torah to those to his right. The people in the front and back of the shul are shown the Sefer Torah as each semi-circle is completed.203
One moves in a complete circle to his right.204
Either way, one must turn the Sefer Torah slowly so that everyone can see it.205 If there are only people in one area of the shul, there is only a need to lift the Sefer Torah in the direction that they can see it.206
Based on Masseches Sofrim, three pages (i.e., columns of text) should be shown to the congregation. However, one must be sure not to extend it wider than he can handle.207 The Sefer Torah should be opened with the seam of the Sefer Torah showing so that if it rips, it will rip on the seam.208 Lechatchilah, the words of that day’s keriah are to be shown to the congregation.209 However, according to the basic halachah, the Sefer Torah does not need to be opened to the keriah of that day. Accordingly, if it is difficult for one to raise the Sefer Torah when it is opened to that day’s keriah, he may open it however he prefers. However, he must be sure to minimize any unnecessary delay for the congregation.210
The gabbai must be sure not to offer the honor of hagbah to someone who is weak or has shaky hands, and if the gabbai does so, such a person should not accept it.211 Indeed, if there is no one in shul who is strong enough to perform hagbah properly, it is better to roll the Sefer Torah as it is resting on the bimah.212
It is important to remember that Ramban in his commentary on the Torah213 interprets the verse (Devarim 27:26), אָרוּר אֲשֶׁר לֹא יָקִים אֶת דִּבְרֵי הַתּוֹרָה הַזֹּאת לַעֲשׂוֹת אוֹתָם “Cursed is he who does not uphold the words of the Torah,” to refer to one who performs hagbah improperly, not allowing everyone in the congregation to see the words of the Torah.
195 Beiur HaGra 134:4.
196 Shulchan Aruch 134:2; Mishnah Berurah 134, note 8.
197 Kaf Hachaim 134:17 notes that some Ashkenazic communities in Eretz Yisrael have this custom as well. Furthermore, some Chassidic communities, especially in Eretz Yisrael, perform hagbah both before and after Kerias HaTorah. Ben Ish Chai (II, Toldos 16) explains the Kabbalistic reasons for why hagbah should specifically be performed before Kerias HaTorah.
198 Sheyarei Kenesses Hagedolah (Hagahos Beis Yosef 2, cited in Kaf Hachaim 17). It should be noted that those leaving shul were in violation of the strict prohibition of leaving shul once the Sefer Torah is opened, see Chapter 146 for discussion. See Divrei Yatziv I:76 for additional reasons for why the Ashkenazic custom developed in this way.
199 An exception to this custom is on Simchas Torah, where the custom in many Ashkenazic communities is to perform hagbah with the script facing the congregation; see Sha’arei Ephraim 8:62.
200 Divrei Yatziv I:76, based on Rema 147:4.
201 Yoma 17b.
202 134:2. Shulchan Aruch seems to imply that the magbiah remains stationary, moving his arms but without turning his body, when displaying the Sefer Torah to the congregation, and he turns the Sefer Torah first to his right and then to his left. He then displays it to those standing in front of him, then turns around and displays it to those standing behind him. According to this, the magbiah does not perform a full-circle revolution. [This understanding follows the opinion of Maharam, as understood by Sheyarei Kenesses Hagedolah, Hagahos Beis Yosef 7.] See, however, Mishneh Halachos XI:103, for an alternative explanation.
Although the Sephardic custom follows the ruling of Shulchan Aruch, and has the Sefer Torah facing the congregation, in practice, many Sephardic communities perform hagbah according to the customs presented below in the text. It should also be noted that the common Sephardic custom is to walk from the Aron Kodesh to the bimah with the Sefer Torah open and its words being shown to the congregation. See Kaf Hachaim 134:13; see also Yabia Omer VII:16 and Halachah Berurah 134:16.
203 Mishneh Halachos XI:103 who writes that this is the common custom and explains how this method is in accordance with the words of Masseches Sofrim.
204 Be’er Sheva (Sotah 16b) cited by Shevet Halevi IX:26; Halichos Shlomo, Tefillah 12:28. The custom of the Chazon Ish, as recorded in Orchos Rabbeinu I, p. 143 (5774 ed.), was to turn to his right in a complete circle and then to turn again to his right for a bit after completing the full circle. [The view of the Mishnah Berurah which only writes that one who is standing to the east of the bimah is to turn towards the south is a subject of debate, see Shevet Haleivi (ibid.) and Mishneh Halachos (ibid.) for discussion.]
205 Sha’arei Ephraim 10:13.
206 Shevet Haleivi (ibid.); Halichos Shlomo (ibid.). Accordingly, if there are only people to the sides of the magbiah, even according to the second custom, one does not need to complete a circle, Halichos Shlomo, Tefillah 12, Devar Halachah 40. See, however, Betzeil Hachachmah V: 54, who recommends that one always show the Sefer Torah to all the directions of the shul.
207 Mishnah Berurah 134:8. R’ Chaim Kanievsky (Masseches Sefer Torah 3, Duchsustus 7) explains that it is more difficult to lift a Sefer Torah that has only three columns unrolled, since almost all of the parchment will be rolled around the atzei chaim, making the Sefer Torah heavier. Mishnah Berurah here means that if one lacks strength, he may open up the Torah so that more than three columns are visible and it is therefore easier to lift. However, if he is not weak, he should leave only three columns visible. Cf. Siach Halachah 3 and Ohr Hachamah (see also Meir Oz) who understand differently, explaining that it is more difficult to lift a Sefer Torah that has more columns open than to raise a Sefer Torah that has only three columns open. The reason for this is that the more the Sefer Torah is open, the more one must distance his two arms from each other. According to this opinion, Mishnah Berurah is saying that if one is stronger, he may open up the Torah so that more than three columns are visible; it is specifically one who is weak who should only open three columns.
208 Shulchan Aruch 147:3. Sha’arei Ephraim 10:17 writes that we are not particular regarding this point nowadays since there is less of a concern that the Sefer Torah will rip, since the common custom is not to stretch the Sefer Torah so tightly. Nevertheless, Sha’arei Ephraim concludes that one should, in fact, take care to follow this ruling.
209 Shulchan Hatahor 134:2.
210 Sha’arei Ephraim 10:14.
211 Mishnah Berurah 147:7.
212 Pri HaSadeh II:73.
213 Devarim 27:26.