Is The Torah Read At Havdallah Service?

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

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 ready of passages from a Torah ringlet. The term ofttimes refers to the entire ceremony of removing the scroll (or scrolls) from the Torah ark, chanting the appropriate excerpt with special cantillation (trope), and returning the gyre(s) to the ark. It is too usually called "laining" (lein is besides spelt lain, leyn, layn; from the Yiddish leyenen , which means "to read").^[1]

Regular public reading of the Torah was introduced past Ezra the Scribe later the return of the Judean exiles from the Babylonian captivity (c. 537 BCE), as described in the Book of Nehemiah.^[2] In the modern era, Orthodox Jews practise Torah reading co-ordinate to a ready 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 design of Torah reading has usually remained the same:

As a part of the forenoon or afternoon prayer services on sure days of the week or holidays, a section of the Pentateuch is read from a Torah coil. On Shabbat (Sabbatum) mornings, a weekly department (known equally a sedra or parashah) is read, selected so that the entire Pentateuch is read consecutively each yr.^[3] ^[iv] ^[5] ^[6] On seventh day afternoons, second days, and fifth days, the beginning of the post-obit seventh twenty-four hour period's portion is read. On Jewish holidays, Rosh Chodesh, and fast days, special sections connected to the day are read.

Many Jews observe an annual vacation, Simchat Torah, to gloat the completion of the year's cycle of readings.

Origins and history of the practice [edit]

^{[ further caption needed ]}The introduction of public reading of the Torah past Ezra the Scribe later on the return 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 in one case every seven years the entire people was to be gathered, "men, women and children,"^[vii] and hear much of Deuteronomy, the last volume of the Pentateuch, read to them (meet the endmost chapters of the Talmudic tractate Sotah). Traditionally, the mitzvah of gathering the people and reading them the Torah nether Hakhel was to be performed by the King. Under Ezra, Torah reading became more frequent and the congregation themselves substituted for the Rex's role. 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 individual, and did not replace the Hakhel reading by the rex. The reading of the Police force in the synagogue can be traced to at least nearly the 2d century BCE, when the grandson of Sirach refers to information technology in his preface equally an Egyptian practise.

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

Information technology has been suggested that the reading of the Law 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 feast-days themselves.^{[ citation needed ]}

Triennial cycle [edit]

An alternative triennial cycle of Torah readings also existed at that time, a system whereby each week the portion read was approximately a 3rd of the current. According to the Jewish Encyclopedia, the triennial cycle "was the practice in Palestine, whereas in Babylonia the unabridged Pentateuch was read in the synagogue in the course of a single year."^[eight] As late 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 Police and the transference of the commencement of the cycle to the calendar month of Tishri are attributed past Sándor Büchler to the influence of Abba Arika, besides 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 as text, led to the compilation of the Talmud:

This may have been due to the smallness of the sedarim nether the one-time system, and to the fact that people were thus reminded of the principal festivals only once in three years. It was then bundled that Deut. xxviii. should autumn earlier the New year's day, and that the start of the cycle should come immediately after the Feast of Tabernacles. This arrangement has been retained past the Karaites and by modernistic congregations.

The current exercise in Orthodox synagogues follows the annual/Babylonian cycle. At the time of the Jewish Encyclopedia'southward publication (1901–06), the author noted that there were just "slight traces of the triennial bike in the four special Sabbaths and in some of the passages read upon the festivals, which are often sections of the triennial cycle, and not of the almanac one".^[10] ^{[ full commendation needed ]}

In the 19th and 20th centuries, some Bourgeois (as evidenced in the Etz Hayim chumash) and most Reform,^[11] Reconstructionist^[12] and Renewal^{[ citation needed ]} congregations have switched to a triennial cycle, where the first third of each parashah is read one year, the second 3rd the next year and the final third in a 3rd year. This must be distinguished from the ancient practice, which was to read each seder in series order regardless of the week of the year, completing the entire Torah in three (or three and a half) years in a linear fashion.

Occasions when the Torah is read [edit]

The first segment (of vii) of each weekly parashah from the Torah is read during the forenoon services on Mondays and Thursdays. The entire weekly parashah is read on Saturdays. Well-nigh major and minor festival and fast days have a unique Torah reading devoted to that twenty-four hours. The Torah is likewise read during afternoon services on Saturdays, fasts, and Yom Kippur.

When the Torah is read in the morning, it 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.

Procedure [edit]

Boy reads Torah according to Sephardic custom

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

The Torah roll is stored in an ornamental cabinet, chosen a holy ark ( aron kodesh ), designed specifically for Torah scrolls. The Holy Ark is usually found in the forepart of the sanctuary, and is a fundamental element of synagogue architecture. When needed for reading, the Torah is removed from the ark by someone called for the honor from among the congregants; specific prayers are recited as information technology is removed. The Torah is then carried by the 1 leading the services to the bimah — a platform or table from which information technology will exist read; further prayers are recited by the congregation while this is done.

Ikuv keriah, no longer skillful, 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," Spanish for "to lift up". 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 at present usually done after the reading. The order 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] 2 honorees are called: the Magbiah ("lifter") performs Hagbaha ("lifting [of the Torah]") and displays the Torah'south Hebrew text for all to see,^[14] ^[fifteen] after which the Golel ("roller") performs Gelila ("rolling" [of the Torah]") and puts on the comprehend, belt, crown, and/or other ornaments (this office, originally distinguished, is now oft given to minors). In Conservative, Reform, Reconstructionist, and some Open Orthodox congregations, these roles may also be performed by a woman. The respective titles for women are "Magbihah" and "Golelet". Rashi says on Megillah 32a that these roles were originally performed by the aforementioned honoree.

As the Hagbaha is performed, the congregation points toward the Torah scroll with their pinky fingers and recites Deut. 4:44, "And this is the Law which Moses set before the people of Israel", calculation, "on the give-and-take of the LORD, by paw of Moses." The custom of pointing has no articulate origin. The medieval Ashkenazic custom (co-ordinate to Moses Isserles) was to bow toward the scroll during Hagbaha; pointing with the pinky, beginning 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, merely the Sephardic prestige of the work has helped the custom become about-universal among both Sephardic and Ashkenazi Jews.^[xiii]

In Ashkenazic congregations, the Magbiah will commonly sit holding the curlicue until later on the Haftarah is performed and the chazzan takes it from him to return it to the ark. In some congregations, the coil is instead placed on the bimah or handed to a unlike honoree (oftentimes a minor) to sit and hold.

Aliyot [edit]

A synagogue official, chosen a gabbai, then calls up several people (men in nigh Orthodox and some Bourgeois 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; "ascension" or "going upwards"). The honoree, or oleh (plural olim), stands at the bima and recites a approving, later on which either the oleh or, more than unremarkably, a designated reader reads a section of the mean solar day's Torah portion, followed by another blessing recited by 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
5	Passover, Shavuot, Rosh Hashanah, Sukkot, Shemini Atzeret, Simchat Torah
6	Yom Kippur morning
7	Shabbat (Saturday) morning

On Saturday mornings, there are 7 olim, the maximum of whatsoever twenty-four hours, but more than may exist 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 v or six.

In most congregations, the oleh does non himself read the Torah aloud. Rather, he stands near it while a practiced proficient, chosen 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 along with the expert, reading in a whisper. In Yemenite communities, the oleh reads the portion himself, while some other person, usually a immature male child, recites the targum afterward each poetry.

In both Orthodox and Bourgeois congregations, information technology is common practise to give out an aliyah to a human (or woman, in Conservative congregations) who has merely recovered from a serious illness, or returned from a long trip, or survived some other significant danger, in order to allow him (or her) to recite a special blessing, known every bit "benching gomel".

Aliyot are also given to a groom-to-be, or in egalitarian congregations, the bride-to-be and groom-to-be, together, in a pre-nuptials ceremony known every bit an "aufruf".

In Jewish custom, baby boys are named in a special ceremony, known every bit 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 blessing for the baby.

The first Aliyah [edit]

According to Orthodox Judaism, the first oleh (person chosen 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 showtime 2 aliyot are referred to every bit "Kohen " and "Levi," while the rest are known by their number (in Hebrew). This practise is also followed in some but non 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 called to the Torah, approaches it, recites a benediction, a portion is read, and the oleh concludes with another benediction. So the next oleh is chosen.

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

These aliyot are followed past one-half-kaddish. When the Torah is read in the afternoon, kaddish is not recited at this indicate, simply rather after the Torah has been returned to the Ark.

The benedictions of the Aliyah [edit]

The oleh hastens from his seat to the desk, going straight to the desk without whatsoever interruptions. Although around the world, including North America, many congregations volition have a trained roll reader for the actual recitation, the very considerable honour of the reading is attributed to the oleh. If there was a previous portion read, the previous oleh and so steps aside from the desk. The oleh takes his place at the desk facing the open scroll, the verse where his portion begins is pointed out for him, he may buss the curl (normally by kissing the corner of his prayer shawl or the Torah wrapping and then touching that to the margin – non the writing – of the scroll), and then he may close his eyes, or avert his confront, or otherwise indicate that the blessing he is about to recite is non being read from the text of the Torah. While reciting the blessings he holds both handles of the scroll, and if the actual scroll reading is done past someone else, the oleh steps to the side but continues to concord with one manus ane of the scroll'due south handles.^[17]

The preliminary blessing

The oleh says, preferably in a confident vocalism (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 Blessed 1.° (° or "who is to be blessed ")

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

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

The oleh volition 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 beingness,
Who chose us from amid all nations and who gave us your Torah.
Blessed are You, O Lord, who gives the Torah. ^[nineteen]

[Congregation: ] Amen.

The final 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 volume) in a subdued voice, equally will the members of the congregation. When the portion is finished, the oleh so 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.
Blessed are You lot, O Lord our God, king of all existence,
Who has given us the Torah of the truth,
and life everlasting inside us.
Blest are You, O Lord, who gives the Torah.

[Congregation: ] Amen.

At this point, 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 thank you to God "who has dealt kindly with me". The officiant may add together a benediction for the oleh's skilful health, and at that place are some other blessings that may exist added depending on the situation. The oleh volition kiss the scroll once more, and may shake easily with the oleh of the previous portion, who at present returns to his seat, and if in that location is some other portion to exist read, the oleh steps aside for the next oleh, stands abreast the desk while the side by side oleh reads his portion, shakes his hand and offers felicitation, thanks the officiant and the actual scroll reader for the honor he has received, and then returns to his seat – but slowly, as if reluctant to leave the scroll, and probably will pause on the fashion to accept the felicitations of various members of the congregation.^[20]

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] It would be desirable that anyone who might look such an honour would rehearse these blessings beforehand in society to do a creditable performance when the occasion occurs.^[22]

^ 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 up"), so binds the Torah with a sash and replaces the Torah'south cover. This honor is sometimes given to a child under Bar Mitzvah age.

Maftir [edit]

On days when a haftarah is read (see 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 culling readings are read. On Saturday, the maftir is a repetition of the terminal 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 holiday mornings, as well every bit 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 usually relates in some way to either the Torah reading of that day, a theme of the holiday, or the time of year.

Returning the Torah [edit]

The Torah curl is and so put dorsum in its ark to the accompaniment of specific prayers.

The Chazzan takes the Torah roll in his right arm and recites "Let them praise the name of HaShem, for his proper noun lone will have been exalted." The congregation then responds with Psalm 148, verses 13–fourteen.

What is read [edit]

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

Weekly portion [edit]

On Shabbat mornings, the weekly Torah portion (parashah) is read. It is divided into seven aliyot (come across above 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 calendar week'southward parashah is read, divided into three aliyot

Jewish holidays [edit]

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

Society of precedence for special readings [edit]

When multiple special occasions occur at the same time, there is a standard social club of precedence. More often than not 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 minor holidays, such as Rosh Chodesh (New calendar month) or Hanukkah, the regular reading for Shabbat is read, plus an additional 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 besides commemorates another occasion, such every bit Hanukkah or when 1 of the four special additional readings read prior to Passover, there are two boosted readings and three scrolls (if available) are read.

Simchat Torah [edit]

On Simchat Torah (Hebrew: שמחת תורה, "Joyous commemoration of the Torah"), the club 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 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 around the Bimah by members of the congregation.

On the mean solar 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 but carried effectually the Bimah (seven times) symbolically. Afterwards, many communities have the custom of calling every member of the congregation for an aliyah, which is achieved by repeatedly re-reading the 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.

Following the regular aliyot, the honor 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 complete that year'due south reading. Another fellow member of the congregation is honored with Hatan Bereishit ("Groom of Genesis"), and receives an aliyah in which the commencement verses of the Torah, containing the cosmos account of Genesis, are read (a second copy of the Torah is usually used, and then that the first need not exist rolled all the way to the offset while the congregants wait). Later on, the services continue in the usual mode, with the maftir and haftarah for Simchat Torah.

Women and Torah reading [edit]

Orthodox congregations [edit]

The Talmud states that "anyone can be chosen up to read from the Torah, even a minor and even 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:iii.

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

Information technology would slight the community because it would announced to others that the men in the community were non well educated enough to read from the Torah because it was causeless that a customs would not have a woman read from the Torah if there were men who could exercise so.
Information technology imposes unnecessary bother on the congregation, or that disturbs the seriousness and propriety of the synagogue service.
A women is non a worthy representative of the community.
It is a social construct and in the time of the Talmud and Shulchan Aruch women were non pregnant 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 among others. These communities identify themselves equally "partnership minyanim". These innovations are not accepted in Orthodox communities.^[23]

A growing number of Modern Orthodox congregations have added either all-female prayer groups, where women are permitted to read. The Chief Rabbi of the Democracy, 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's minyan or a partnership minyan, girls attain Bat Mitzvah at the age 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 (daughter of a Kohen) and a Bat Levi (daughter of a Levite) for the commencement and second aliyah. In partnership minyan services, only men are called for the Kohen and Levi aliyah (unless there is no Kohen nowadays)

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 Bourgeois congregations, and almost all Reform, Reconstructionist, and Renewal congregations, practice complete gender egalitarianism.

Conservative Judaism [edit]

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

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

Reform, Reconstructionist, and Renewal Judaism [edit]

In add-on to changes mentioned above for Conservative Judaism, these movements mostly do:

consummate gender egalitarianism;
abolition of tribal distinctions among kohen, levi, and yisrael on grounds of egalitarianism. In some cases (such as Bar or Bat Mitzvah ceremonies) simply ane person will read the text;
aliyot may be given out every bit 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 past instituting a triennial wheel) and reducing of the number of aliyot (most congregations);
some congregations may modify the order of the portions read;
chief Shabbat service on Fri night with Torah reading (some Reform congregations);
some synagogues volition give the selection for the reader either to chant or simply read aloud the text;

Run into also [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 report, private or small group reading predominantly in Protestant Christianity

References [edit]

^ "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 customs (the leyener) who would have to spend time memorising the proper way to read the text
^ "viii", Nehemiah, Tanakh, Mechon Mamre .
^ 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 sectionalization of the parashot for the Torah on the Aleppo Codex. Though initially doubted past Umberto Cassuto, this has become the established position in modern scholarship (encounter the Aleppo Codex article for more than data.)
^ Conservative and Reform synagogues may read parashot on a triennial rather than annual schedule.
^ Richard D. Rogovin (Fall 2006), "The Authentic Triennial Cycle: A Better Fashion to Read Torah?", United Synagogue Review, archived from the original on June 7, 2011 .
^ "Bechol Levavcha", Let usa learn, Worship, Union of American Hebrew Congregations, archived from the original on January 7, 2009 .
^ Deuteronomy 31:12
^ Joseph Jacobs, "Triennial cycle", Jewish Encyclopedia , citing Megillah 29b.
^ Asher (ed.), Itinerary, p. 98 .
^ ———— (ed.), Triennial Cycle .
^ "Parashah", Wisdom, Worship, URJ, archived from the original on 2009-12-10 .
^ Teutsch, Rabbi David A, ed. (2004), Kol Haneshamah, Shabbat Vehagim (3rd ed.), The Reconstructionist Printing, p. 710 .
^ ^a ^b Ron, Tzvi. "Pointing to the Torah and other Hagbaha Customs" (PDF). Hakira: 289ff.
^ Ronald 50. Eisenberg, Hagbah & Gelilah: Raising and dressing the Torah, My Jewish Learning .
^ "The Synagogue", Glossary of Hebrew and English Terms, Scheinerman .
^ 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.
^ Nosson Scherman, The Consummate ArtScroll Siddur [Nusach Ashkenaz] (2nd ed. 1987, Brooklyn, Mesorah Publications) page 1041 ("Laws of Prayer", nr. 103–104); also Yosef Karo, Schulchan Aruch (1565), function 1, Rabbi Dr. Azriel Rosenfeld, Chapter 8 – The Torah Readinghttp://www.edah.org/backend/JournalArticle/1_2_henkin.pdf.
^ Loud enough for the congregation to hear apparently. 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 Due south. Jacobson, The Sabbath Service (English language translation 1981, Tel Aviv, Sinai Pub'g) page 264. It appears that, originally, in antiquity, merely one blessing was recited at the get-go of the offset portion and 1 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 still done now. Macy Nulman, The Encyclopedia of Jewish Prayer (1993, Due north.J.: Jason Aronson) s.v. "Birkat Hatorah" folio 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.
^ This blessing is found in the Talmud, Berachot 11b, where Rabbi Hamnuna is quoted as proverb "This is the best of all blessings." Bernard Due south. Jacobson, The Sabbath Service (Engl.transl. 1981, Tel Aviv, Sinai Pub'yard) page 264; Macy Nulman, The Encyclopedia of Jewish Prayer (1993, N. J.: Jason Aronson) s.v. "Birkat Hatorah" pages 105–106. The "simple just sublime words" hateful that, while the Torah is meant not for Jewry alone just 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'g Co., rev.ed. 1948) page 486.
^ 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) folio 260.
^ Adin Steinsaltz, A Guide to Jewish Prayer (Hebrew ed. 1994, Engl. transl. 2000, NY, Schocken Books) page 259.
^ 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.
^ Yehuda Herzl Henkin (2001), "Qeri'at Ha-Torah by Women: Where Nosotros Stand Today" (PDF), The Edah Periodical: Halakhic Possibilities for Women (article), vol. one, no. 2 .
^ JTA. "U.k.'s Main Rabbi Calls for Ban on Women Reading from Torah". The Jewish Press - JewishPress.com . Retrieved 2020-x-19 .
^ Shmuel Rosner (Jan 17, 2007), The Next Jewish Challenge, Slate .

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