HALOCHOSCOPE

Sukos-Shemini Atzeress-Simchas Torah, Shabbos Beraishis 5778 Vol YY No. 50 בס"ד

HALOCHOSOPE

This week's question:

There are various minhagim on the order of showing the Torah at hagbahah, whether to turn right and in a circle, to turn left and in a circle, or to turn first right and then left, then to turn around and finally to turn forward, or some variation of these. On Simchas Torah, some show the sefer outwards. Should the order of showing it be reversed? In a re-lated question, if one is not strong enough to lift and turn the sefer in all directions, should he simply lift it outwards and sit down immediately, lift it the regular way, or decline the kibud, honor? In another related question, if there is no-one in the entire shul capable of doing a proper hagabahah (such as in an old people's home minyan), it is appropriate to rig up a frame and a mechanical device for hagabahah?

The issues:

• A) Hagbahas haTorah, and the varying minhagim; the difference on Simchas Torah
• B) When hagbahah will not be done properly
• C) Dropping the sefer Torah
• D) Declining the kibud

A) Hagbahah, and Simchas Torah

The Talmud does not discuss the separate kibud of hagbahah, raising the sefer Torah. Gelilah, rolling the sefer up, is discussed, and the context indicates that these two were performed by the same person. This minhag is actually practiced by some commu-nities, where the person lifts the sefer Torah, shows it to the congregation, and lowers it to the shulchan and rolls it up. It is considered the most rewarding of the honors. It should be given to the most prominent congregants. Most poskim agree that it need not be given to an oleh, who had another aliya. It may be given to the greatest person present. The practice evolved to bid for this prized honor. Its reward equals that of all the others combined. Unfortunately, in later times, since no brocha is recited on it, hagbahah became less desired. Nowadays, it is not given to a chiyuv unless there is no actual aliya available. Since sifrei Torah are often heavy, and talmidei chachamim are usually not strong (Torah study drains the strength), it is given to a worthy person who is also strong.

According to some commentators, the Yerushalmi connects hagbahah to a Scrip-tural reference: Cursed is he who will not raise up the words of this Torah [Ki Savo 27:26], this refers to the chazan who does not raise the sefer. Sofrim, a quasi-Talmudic source, says directly: One should raise the sefer Torah and show what is written to those who stand to his right and his left, and turn it around to face those in front and those be-hind. There is a mitzvah on all men and women present to see the writing. Some poskim maintain that this refers to the time the sefer is taken out. Some parade it around the con-gregation and everyone reads some pesukim that will be read later. Some maintain that it refers to when it is opened before reading. The prevailing Ashkenaz minhag is to perform

this after the reading is completed. There is a minhag not to perform hagbahah, based on the idea that the Scriptural reference is not a true source, but linkage for those who prac-tice it. Some suggest that this is based on the fear that it will be dropped.

The Ashkenazi minhag is to show three columns of the sefer Torah. [This is difficult for Sephardim who keep the sefer in its box.] The original minhag, according to some poskim, was that the magbiah turned the sefer outside (as we do on Simchas Torah), so that his body would not block the viewers. Many Sephardim still do this. The prevailing minhag Ashkenaz is that the magbiah faces the writing as well, so as not to show his dis-dain for it. Indeed, for this reason, some reject and condemn the Simchas Torah minhag.

The magbiah starts out standing facing the front of the shul, or East. While showing the sefer Torah, some say that magbiah's feet should remain in place, facing Mizrach. He should turn his arms and upper body around to his sides as far as he can. However, the common practice is for him to move around. The original source indicates that he should first show those on his right, then those on his left, then those in front of him, and finally those behind him. He then either sets it back down on the shulchan to roll it or sits down. To accomplish this, if the writing is facing him, he would need to turn from facing east to his left, so that those on his right can see it, and then turn all the way to the right, then turn his back to the bima, and finally turn back to face East. (It would seem that those be-hind him see it three times.) If the writing is facing away, he turns right, then left.

In more recent times, a minhag is recorded to turn right and continue in a circle. Al-though this seems to contradict the original source, a different source is cited. In certain activities in the Bais Hamikdash, the rule is that whenever one turns aside, he turns to the right. This became a popular way to do hagbahah. Three other activities are compared to this. When kindling Chanukah lights, the prevailing minhag is to kindle the new light for that night on the left, and to move right to kindle the others. When the Kohanim bless the people, they start out facing the aron hakodesh, then turn around to their right to bless the people, and turn back to their right to face the aron hakodesh. When shaking the lulav in all directions, one starts facing forward towards East then turns around to his right.

All of these examples are debated. There is a view that on Chanukah one should start with the first light and move to the left. This is based on Hebrew writing, which moves right to left. There is a minority view that Kohanim turn to their left, but this view has a different interpretation on how they fulfill the dictum to turn right. The na'anuim of the lulav is the most disputed case, and this is most like the hagbahah. In that case, the alternative order is: stand facing East, first turn only the face left to the North and shake, then turn right to the South, then towards East, then upwards, downwards and backwards (West). At some point, this order was challenged. It appears to form a cross. The re-sponse was that since one turns upwards and downwards, this is no issue. In the case of the na'anuim, the object is to point the lulav in all directions to overpower them, while in the case of hagbahah, the object is to show the writing to the congregation. Nonetheless, there is a minhag to follow the same basic pattern for hagbahah. This seems more consis-tent with the original source. It has been suggested that the change came about due to the advent of the religious connotations of the cross.

Some have the minhag on Simchas Torah to cross the hands before raising the sefer

Torah. When it is in the air, the Torah is turned around to face the outside. Some poskim scorn this minhag. It is as though the magbiah turns to Torah away from himself. Other justify the minhag, based on references to the Torah being turned over and over, figura-tively. This happens when we end and begin the cycle. In addition, the unique offering of Shemini Atzeress is reminiscent of the brocha given to Efraim by Yaakov, where he crossed his hands. In addition, this is a reference to the concept of listening to the Chachamim even when they tell us that right is left. Those who usually follow the min-hag to turn right, should do the same. Those who turn to show the writing to the people on their right should reverse their order. Those who do it in order to overpower the four directions should do the same here. [See Ki Savo 27:26, Ramban. Yuma 16b 17b Megi-lah 32a Sotah 15b Yerushalmi Sotah 7:4 Sofrim 14:14, Poskim. Tur Sh Ar OC 128:17 134:2 147:1 651:10 665 (Eshel Avraham) 676:5, commentaries. Shaarei Efrayim 8:62.]

B) When hagabahah will not be done properly

Hagbahah should be done properly. The goal is to show the writing to all those present. The sefer Torah should be raised enough for people too see. [Incidentally, since the women have to see it as well, in modern shuls, where the women are on the same lev-el, separated by a mechitza, this means that it might need to be raised higher. If there is a raised bima, the women can see it over the mechitza.] When Hagbahah is too difficult, one may lean the heavier side of the sefer Torah on his shoulder. Thus, it seems that one should not pick it up and immediately sit down, without turning around. Only those be-hind him will see the writing. Since the Torah curses one who does not show the Torah to everyone, it is clear that it must be done properly. What should be done if no-one can do hagbahah properly? The concept of a mechanism does not seem to have been considered by the poskim. Maybe it was either too complicated, could possibly involve some kind of melacha on a Shabbos, or perhaps the person operating it is not considered actually doing hagbahah. Perhaps it could lead to other less acceptable innovations. It also seems that the mechanism would involve suspending a sefer Torah, which is considered disrespect-ful. Although this refers to the way it is stored, the essence is to show more respect. Fur-thermore, a traveler should not hoist a sefer Torah in a disrespectful manner. Therefore, it would seem preferable to either show it to a few people, for everyone to come forward close to the sefer Torah. If even this cannot be done, the congregants should come to see the writing while the sefer is on the shulchan. [See Brochos 18a 24a-b, Poskim. Tur Sh Ar OC 40:1 282:3, commentaries. Shaarei Efraim 10:14-16. Nitei Gavriel Sukos 99:18.]

C) Dropping a sefer Torah

There is a minhag to fast when dropping a sefer Torah. The Talmud says that one should fast for bad dreams. Among those considered bad are seeing a sefer Torah burned. The Talmud also says that one who is present when this happens in real life must rend his clothing. This is obviously a much greater tragedy. The actual item is destroyed, rather than shown disrespect. The poskim suggest that it is possible that the minhag to fast when it is dropped is based on this. We do know that a sefer Torah may not be left on the ground. We also know off the harsh condemnation of those who hang sifrei Torah or tefilin. One must also take care not to be involved in activity that could lead to a sefer Torah falling down. It seems that its falling to the ground is an active form of such disre-

spect. This indicates that this form of disrespect is extremely serious.

The poskim offer two possible reasons for the fast: (i) One who dropped it was mezalzel, showed it disrespect and treated it lightly. For this he must repent. (ii) The fall-en sefer Torah is a bad omen, similar to a bad dream and a sign that he must repent in general. The sources indicate that the fast should take place on the same day, if possible. This is the rule for fasting after a bad dream. Normally, a fast is only valid when adopted verbally the previous day. In this case, if the person did not eat yet, he should finish the day fasting. Others disagree with this ruling. The poskim agree that unlike a bad dream fast, one does not fast for this on a Shabbos or Yom Tov. He makes it up after Shabbos.

The poskim debate whether giving money to tzedakah can take the place of the fast. In some contexts, this is acceptable or even recommended as a substitute for fasting. However, when ruling on a dream fast on Shabbos, there is never a recommendation to give tzedakah instead. This indicates that for these types of fast, tzedakah is no option. Fasting is a physical commitment, while tzedakah is merely monetary.

The poskim debate whether others present need to fast as well. The consensus is that it is at the discretion of the local Rav whether to impose a fast on those present or the community. [See Moed Katan 26b, Poskim. Kneses Hagedolah & MA OC 44:5 40:Beer Heitev & Shaarei Teshuva 2, Kaf Hachaim 5-8, YD 240:37, commentaries. Mahari Bruna 127. Mishpetei Shmuel 12. Kapos temarim (Sukah) 41b. Chaim Shaal 12. Tzedakah Umishpat 16:23. Tzitz Eliezer V:1:3. Nitei Gavriel, Hachnosas Sefer Torah 29.]

D) Declining a kibud

One should decline once or twice when offered the kibud of leading the service. This is either general derech eretz, decency, or to avoid arrogance. A guest offered the kibud of leading bircas hamazon may not decline. He shows that he does not wish to bless the host. What about another kibud! One may not take an aliya until called. The poskim do not say he must first decline. However, the very same Talmudic source for not declining bircas hamazon also mentions "one who is given a sefer Torah to read and he does not read." This would seem to refer to a kibud of an aliya, yet it is not cited by the Poskim. The poskim do mention that one should not push away a mitzvah that comes to his hands. In the case of both an aliya and hagbahah, it is clear that one may and indeed should de-cline if he feels he cannot perform this function properly. [See Brochos 34a 55a, Poskim. Tur Sh Ar OC 53:16 139:1-3 201:3, commentaries. References to sections A and B.]

In conclusion, those who turn around based on the principles of turning right or of combating the four directions should do the same of Simchas Torah. Those who do so to show those on that side first should reverse their usual order. One who is unable to turn it outward and turn around should do hagbahah in the usual way, rather than reverse it and sit down. One who is too weak should decline hagbahah. Rigging up a mechanism for hagbahah is not an acceptable solution. Rather, the congregants should be brought close to the sefer Torah to see the writing.

This is issue 1000 of Halochoscope! חזק חזק ונתחזק גוט יום טוב

Rabbi Shimon Silver, October 2017.

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