ID: 294f0 No.2767[Reply][Last 50 Posts]
At least one Sefer Torah should be placed on the Tebah (Bimah), during the Haqqafoth on Simhath Torah, as well as the Haqqafoth that are held at the conclusion of the Festival (Haqqafoth Shenioth). A G-d fearing man should hold it throughout the Haqqafoth. The custom of Rabbenu the Ari, z"l, was to circle the Tebah while holding a Sefer Torah.241 posts omitted. Click reply to view.
Some congregations take the Sifrei Torah out to the street. This is permitted, since it is for the honor of the Torah. However, there must be a Minyan (quorum) of ten men present with it, in order to do this. The congregation must stand during the Haqqafoth. Sometimes this may take several hours, with the singing and dancing, and those who are elderly, unwell, and so on, are unable to remain standing for such a long period of time. In this case they should only stand during the actual Haqqafoth, and sit the rest of the time.
Clapping is permitted for the honor of the Torah, when rejoicing on Simhath Torah. This is true even when Simhath Torah falls on Shabbath (which it can do in the Land of Israel, and for the Haqqafoth done on Shemini 'Asereth in the Diaspora). It is, however, forbidden to play any musical instrument (other than during the Haqqafoth Shenioth, which are held after the Festival is over).
(See Ben Ish Hai, 1st year, Wezoth Habberakha, 18, 35. Dibrei Mordekhai [Eliyahu], Hagim, 55:26, 27, 29, 31)
ID: 294f0 No.3675
If, when reading from the Sefer Torah, they skipped a Pasuq (verse), which can happen when the Hazzan goes to the wrong line, and it was not corrected, what happens next depends on when the reading took place. If it was at Minha time on Shabbath, or on Monday or Thursday morning, when 3 people go to the Torah, provided the minimum amount of 10 Pesuqim were read, they do not have to go back to repeat it. If they only read nine, however, they must go back.
On Shabbath, on the other hand, even if they only missed one Pasuq, they must go back and make up the reading. This is true, even if they finished the reading, returned the Torah and said the Qaddish. Even if they have finished Musaf, they must still go back and read it.
When they read the skipped Pasuq, they cannot read it on its own, since each portion must consist of at least 3 Pesuqim. As such, they must read two other verses together with it.
(See Shulhan 'Arukh, Orah Hayyim 137:3)
ID: 294f0 No.3676
We are obligated to fast on the ninth of Ab, the seventeenth of Tammuz, the third of Tashri, and the tenth of Tebeth, on account of the calamaties that befell the Jewish people on those days. The Shulhan 'Arukh writes that everyone is obligated to fast on these days.
The Rama, z"l, adds that pregnant and nursing mothers who find it very difficult, do not fast. Even if they do not find it difficult, they are exempt, however, they have had the custom of fasting in such a case.
The purpose of these fasts is to be a reminder to us, of our wrongdoings and the wrongdoings of our forefathers which were similar to our own which caused them and us all these hardships. The purpose of these fasts is to do a confession for all these sins and to repent and scrutinize ones deeds, more than on other days of the year.
(See Shulhan 'Arukh 549:1, 550:1. Kaf Hahayyim 549, Oth 2)
ID: 294f0 No.3679
The rule that one who goes up to the Torah must read at least three Pesuqim (verses), also applies to the Maftir. Therefore, if they only read two Pesuqim for the one called up for the Maftir, if he hasn't yet recited the final Berakha (blessing), they should go back and read three Pesuqim.
This applies both on Shabbath, where the reading is a repetition of the end of the Parasha, as well as on Yom Tob, when it is a separate reading.
If, on the other hand, he already said the final blessing, they should still read three Pesuqim, but in this case, no Berakha should be recited over it. If, however, they already closed the Sefer Torah, they do not need to go back and read three Pesuqim.
(See Kaf Hahayyim 137, Oth 23)
ID: 294f0 No.3682
וַיִּתְיַצֵּב מַלְאַךְ ה' בַּדֶּרֶךְ לְשָׂטָן לוֹ "And the angel of the L-rd placed himself on the way to obstruct him" (BaMidbar 22:22). When the Torah tells us that הקול קול יעקב "The voice is the voice of Jacob" (Bereshith 27:2), we learn that using the voice is a prerogative of Jacob (the Jewish people). Bil'aam, by trying to curse the Jewish people, wished to utilize the power of the voice, which belonged to the Jewish people.
As an equivalent retaliation, the angel of the L-rd used a weapon that did not belong to him, namely the sword. Fortunately for Bil'aam, the angel had been sent by the Middath HaRahamim (Attribute of Mercy). Had it been sent by the Middath HaDin (Attribute of Justice), he would have surely been killed.
For someone who was supposed to be a prophet and see things that others couldn't, it is hard to fathom that he didn't "see" all the signs that were presented to him that G-d disapproved of his mission. Most significant was his inability to see the huge significance of the Jennet (female donkey) speaking. He had such a strong desire to do that which is wrong, that not even the most incredible miracle could help this wicked prophet see clearly.
(See Rabbenu Bahya on the Torah, Balaq 22:22, 23)
ID: 294f0 No.3684
If, on Shabbath, one has a new fruit that requires the Berakha (blessing) of Sheheheyanu, is it preferable to eat it on Leil Shabbath, at the meal on Friday night, or keep it for the 2nd Se'uddah on Shabbath morning? It says in the responsa of Maamar Mordekhai, that there is a difference of opinion about this.
There are those who say that one should eat it on the day of Shabbath, whereas others say that when one has the opportunity to do a Miswah, one shouldn't put it off. As such, according to this opinion, one should eat it right away, on Leil Shabbath.
In practice, one should eat it on Friday night.
(See Qol Eliyahu, 9:45)