Honor and Respect for the Sefer Torah
A Sefer Torah, which is the eternal testament to Hashem’s covenant with the Jewish people, must be treated with the highest degree of respect and dignity. Accordingly, there are special halachos associated with the removal of the Sefer Torah from the aron kodesh for Kerias ha-Torah and its return to the aron kodesh afterward. The following is the proper procedure:
The shaliach tzibbur should not be the one to take the sefer Torah out of the aron. To accord the sefer Torah due respect, another person is appointed to open the aron,33 take out the sefer Torah and hand it to the shaliach tzibbur to carry to the bimah.34 If no one was appointed to the task, the shaliach tzibbur may “rush to grab this mitzvah for himself.”35
The sefer Torah should be taken out of the aron with the right hand, although the left hand may be used to help. A left-handed person may take out the sefer Torah with his left hand.36 The right hand, however, should always be used, even by a left-handed person,37 to pass the sefer Torah to someone else, to receive it from someone else, or to hold it.38
While the sefer Torah is being removed from the aron, it is customary39 to recite Berich Shmei,40 a section of Zohar written in Aramaic.41 Some recite Berich Shmei before the sefer Torah is removed from the aron,42 while others insist that Berich Shmei be said only after it has been taken out.43 A person who neglects to recite Berich Shmei at the proper time may recite it until the sefer Torah is unrolled.44
When the shaliach tzibbur recites Shema Yisrael and Echad Hu Elokeinu, he should face the congregation. After the conclusion of these two pesukim, he should turn back to face the aron, bow slightly, and recite Gadlu.45 He should raise the sefer Torah slightly while reciting each of these verses.46
One is required to stand,47 without leaning, anytime the sefer Torah is in motion. [Many poskim attempt to give the benefit of the doubt to those who sit on Simchas Torah during the hakafos even though the sefer Torah is in motion.48 Still, it is proper for a yerei shamayim to stand during the hakafos unless he himself is holding a sefer Torah.49] Thus, when the Torah is being carried from the aron or being raised for hagbahah, one is obligated to stand until it is placed on the bimah or until it is no longer within view.50
When the Torah is not in motion, the following rules apply51:
When the sefer Torah is in a closed aron, resting on the bimah, or being held by someone who is sitting down, there is no reason to stand.
When the sefer Torah is held by a person who is standing (e.g., during Keil maleh rachamim), or it is standing upright in the aron and the door of the aron is open, it has become standard practice for the congregation to honor the Torah by standing—even though one is not required to do so.52
If the sefer Torah is being carried and the person carrying it has simply stopped to rest, the congregation is required to remain standing, as this is considered “in motion.”53
As the sefer Torah is carried along the right side of the shul towards the bimah, some authorities say that it is proper for the congregants to honor it by following and escorting it54 as it passes by them.55 Others, however, maintain that it is considered “pompous” to do so and it should not be done.56 All agree that there is no reason for anyone who is not in the path of the sefer Torah (e.g., the people who are seated behind the bimah) to come to the front of the shul so that they can follow the sefer Torah.
It is both customary and considered correct chinuch for people to bring their young children forward so that they can respectfully kiss the Torah mantle.57 Some have the custom for adults, as well, to kiss the sefer Torah when it passes,58 while others frown upon this custom and permit only touching or pointing at the sefer Torah and then kissing that hand.59
Some people have the habit of taking a detour while carrying the sefer Torah to the bimah or bending down to allow those who are not within reach of the sefer Torah to kiss it or touch it. This is considered by some poskim to be an act of degradation to the sefer Torah, and those who do this should be strongly reprimanded.60
When two or more Sifrei Torah are taken out of the aron, each one is given to a responsible individual to hold when it is not being read from. It is improper to allow a child to hold the sefer Torah,61 and it is prohibited to leave a sefer Torah unattended even if it is left in a safe place.62
It is prohibited to turn one’s back to a sefer Torah.63 Nevertheless, the people who are seated in the front of the shul need not turn around to face the sefer Torah during Kerias HaTorah, since it is read from a bimah, which is considered a separate domain. 64 According to some Poskim, the same is true even when the sefer Torah is read from a table, provided that the table is at least forty inches high.65
Often, the people holding the second or third sefer Torah (e.g., on Yom Tov) sit behind the Torah reader or the person being called to the Torah. This results in these people turning their backs towards those sifrei Torah. While some poskim disapprove of this,66 the custom to do so is widely accepted.67 All authorities agree, though, that while reciting Yekum Purkan, Av Harachamim or Ashrei, the shaliach tzibbur should be careful to move to the side of the bimah so that he is not standing with his back to the sifrei Torah.68
After the keriah is over, a half-Kaddish is recited. Whenever there is an aliyah for maftir, the Kaddish is recited before maftir; when there is no maftir, the Kaddish is recited after the last aliyah.69 This kaddish should be recited by the reader.70 If a mourner or a person who has a yahrtzeit receives the last aliyah (shlishi on a weekday or the final aliyah on Shabbos or Yom Tov), however, he may recite this kaddish instead of the reader.71 Other poskim maintain that this kaddish belongs to a mourner or a person who has a yahrtzeit even if he was not called up for the last aliyah,72 and some congregations follow this opinion.73
If the Kaddish was mistakenly omitted before maftir, it is recited after the final berachah following the haftarah.74 If the Kaddish was mistakenly recited after the reading from the first sefer on a day when three sifrei Torah are used, it is repeated before maftir.75
33. It is considered a segulah bedukah for an easy labor for the husband of a woman in her ninth month of pregnancy to receive the honor of opening the aron (Chida, Avodas ha-Kodesh, Moreh B’etzba 3:4).
34. Aruch Hashulchan 282:1, based on Mishnah, Yoma 68b.
35. Sha’arei Efrayim 10:2.
36. Sha’arei Efrayim 10:2.
37. Mishnah Berurah 282:1. The Chazon Ish maintained that the front of the sefer Torah should be towards the person who is holding it (Tefilah K’hilchasah, pg. 312), but many people hold the sefer Torah facing away from themselves.
38. Rema, O.C. 134:2.
39. German communities do not recite Berich Shmei (Siddur Avodas Yisrael, pg. 122). Many Sefaradim recite it only on Shabbos (Ben Ish Chai, Toldos 15).
40. Several Kabbalists attach great importance to the recital of Berich Shmei, since the time when the Torah is removed from the aron is considered an eis ratzon (auspicious time) at which one’s prayers are more readily answered; see Yeshurun Torah Journal, vol. 2, pg. 579.
41. Since Aramaic prayers may be recited only b’tzibbur, it is important to recite Berich Shmei together with the congregation; see Mishnah Berurah 101:19. See also Yesod v’Shoresh ha-Avodah 5:8, which states that an individual should recite Berich Shmei even in the middle of Ve’hu rachum (during the week). Other poskim disagree with that; see Ishei Yisrael 25, note 48. All agree that during Pesukei d’Zimrah or Birchos Kerias Shema one should not stop to recite Berich Shmei; Teshuvos Maharshag 1:52.
42. Darchei Chayim v’Shalom 196. This also seems to be the view of Aruch Hashulchan 282:1 and is the custom in many places.
43. Mateh Efrayim 619:48; Rav Pealim 3:8; Igros Moshe, O.C. 4:70-9, based on Sha’arei Efrayim 10:1; Az Nidberu 8:48. Rav S.Z. Auerbach (Halichos Shelomo 1:12-9) maintains that either way is acceptable.
44. Mishnah Berurah 134:13. Pischei She’arim to Sha’arei Efrayim 10:1 maintains that it may be said during hagbahah as well.
45. Aruch ha-Shulchan 282:1. See Ketzos ha-Shulchan 25:6.
46. Mishnah Berurah 134:13.
47. I.e., a person who is sitting must stand up, and a person who is walking must come to a stop (until the sefer Torah passes by); Aruch Hashulchan, Y.D. 282:3.
48. See Aruch ha-Shulchan, Y.D. 282:5; Shulchan ha-Tahor 149:2; Minchas Shlomo 1:33; Halichos Shlomo 1:12-13; B’tzeil ha-Chochmah 5:139; Teshuvos v’Hanhagos 2:319 and Tzedakah u’Mishpat 16, note 37.
49. Orchos Rabbeinu, vol. 2, pg. 308.
50. Mishnah Berurah 146:17, based on Y.D. 282:2. According to some opinions, the requirement is to stand as long as one can sense that the Torah is being carried, even if it is not visible to him.
51. Based on Sha’ar Hatziyun 146:18; Igros Moshe, O.C. 5:38-4; Minchas Shlomo 1:33.
52. Accordingly, a weak or ill person may sit (Meishiv Halachah, O.C. 248).
53. Shach, Y.D. 282:2.
54. Some poskim mention that it is proper to follow the sefer Torah until it reaches the bimah (Chayei Adam 31:42), while others write that it is sufficient to follow along “a bit” (Sha’arei Efrayim 10:4; Halichos Shelomo 1:12, note 17).
55. Mishnah Berurah 149:7.
56. Aruch ha-Shulchan 149:3; 282:1.
57. Rema, O.C. 149:1.
58. Sha’arei Efrayim 10:4; Kaf ha-Chayim 134:10; 149:10.
59. Pischei She’arim 10:4 quoting Kitzur Shelah; Siddur Tzelosa d’Avraham, pg. 375; Rav Y.E. Henkin (Eidus l’Yisrael 63); Rav Y.S. Elyashiv (Ashrei ha-Ish, vol. 1, pg. 133).
60. Teshuvos Yad Yitzchak, quoted by Beis Baruch 31:171; Teshuvos Rivam Shneituch, quoted in Tzitz Eliezer 12:40. [Possibly, if the detour is for the sake of a person who is unable to come to the Torah, such as a handicapped person, it may be permissible.]
61. Mishnah Berurah 147:29.
62. Igros Moshe, O.C. 1:38.
63. Y.D. 282:1.
64. Rema, Y.D. 242:18; Mishnah Berurah 150:14.
65. Taz, Y.D. 242:13. See, however, Pischei Teshuvah, Y.D. 282:2, which seems to imply otherwise. See also Minchas Yitzchak 5:78.
66. Mishnah Berurah 147:29.
67. Halichos Shlomo 1:12, note 21.
68. Emek Berachah, pg. 43.
69. Whenever a keriah takes place before Shemoneh Esrei, the Kaddish is delayed until after the Torah is returned to the aron.
70. Mateh Efrayim (Kaddish 3:1); Sha’arei Efrayim 10:9.
71. Ibid. Rav S.Z. Auerbach explains that this kaddish was specifically reserved for those who have passed away and do not have a relative to say kaddish for them. This kaddish, therefore, is not recited by an individual mourner or someone who has a yahrtzeit, unless he was called for the last aliyah (Halichos Shlomo 1:12-27). See Sdei Chemed (Aveilus, 163).
72. Elef ha-Magen (Kaddish 3:3).
73. Orchos Rabbeinu, vol. 1, pg. 72; Shevet ha-Levi 8:163-3.
74. Mishnah Berurah 282:29.
75. Igros Moshe, O.C. 1:101.