Honouring the Sefer Torah
The Shulchan Aruch, Laws of honouring the Sefer Torah[1], begins by quoting from the Rambam[2]; “A person is obligated to display great honour towards the Sefer Torah. It is a Mitzvah to designate a place for it (the Torah) and to honour and beautify this place… each person should honour it as best as they can.”
The first seif of the Shulchan Aruch lists; One should not spit in the presence of the Sefer Torah. One may also not be in the presence of the Sefer Torah when immodestly dressed.
Additionally, one should not turn their back towards the Sefer Torah. When reciting the Haftorah one should not stand with their back to the Sefer Torah but should rather stand to the side.
The Acharonim permit a Rov to stand during his Drosha with his back to the Aron Kodesh. This is because the Aron Kodesh constitutes a separate Reshus and therefore it is not in the presence of the Sefer Torah[3].
Standing for the Torah
One who sees the Sefer Torah being carried must stand before it. They should remain standing until the Sefer Torah comes to its place – either the Aron Kodesh or Bimah etc. – or is no longer within eyesight[4]. Even one who is learning Torah is obligated to stand[5]. If one is walking, they should stand stationary in their place until the Sefer Torah is no longer in eyesight[6].
The Ram”o[7] brings a stringent custom to stand upon hearing the Sefer Torah approaching, even before it is visible, for example in hearing the bells[8] atop or on the mantel of the Sefer Torah. The custom of placing bells on the Sefer Torah is recorded in the Beis Yosef quoting Rabbeinu Manoach. However Rabbeinu Manoach and many Acharonim write that this custom is problematic because on Shabbos and Yomtov because of Hashmaas Kol—making noise.
When one is required to stand, they may not support themselves on a Shtender and the like, in a way that if the Shtender was removed they would fall[9].
Aruch Hashulchan records the universal custom of standing when the Aron Hakodesh is opened. This is not a halachic requirement as the Sifrei Torah are stationary and in a separate Reshus. Nonetheless, since it has become accepted to stand, to not stand would be a lack of respect to the Sifrei Torah. One who is obviously weak need not stand.
Carrying and Escorting the Torah
The Sefer Torah should be carried in one’s right hand[10]. This is a sign of love for the Torah as the Posuk says “and his right hand embraces me”. Further, the Torah is described as being given by Hashem’s “right hand”[11]. The Torah should also be removed from the Aron Hakodesh with one’s right hand, using the left hand to support it. The person doing Pesicha should pass the Sefer Torah to the right hand of the Chazzan[12].
Based on the Pesukim above, a left-handed person should also carry the Sefer Torah with their right hand[13] unless their right hand is not strong enough to support it.
Shaarei Efraim[14] writes that it is the custom that people draw themselves closer to see the Sefer Torah. Even those who were standing in the courtyard would run into the Shule to see the Sefer Torah so that it should be in a manner of Rov Am. The one who does Pesicha should follow the Sefer Torah all the way to the Bimah[15].
It is a Mitzvah for those who the Sefer Torah passes, to escort the Sefer Torah back to the Aron Kodesh[16]. The custom is to escort the Sefer Torah a few steps[17].
It is customary, for those who are close enough, to kiss the Sefer Torah with their mouth and to embrace the Sefer Torah with their right hand. If one cannot reach the Sefer Torah to kiss with their mouth[18], they should kiss the Sefer Torah using their hand[19]. Others write that one should not use their hand to kiss the Sefer Torah[20].
The Chazzan should not go around to take the Torah to people to kiss. Rather they should come to the Sefer Torah to kiss it[21].
Aliyah to the Torah
One who is called up for an Aliyah should wear a Tallis as a sign of respect for the Torah.
When called up for an Aliyah one should go up to the Bimah using the shortest path[22]. One reason for this is to show honour to the Sefer Torah that one is “racing” to the Torah[23]. After the Aliyah, when returning to their seat they should take a longer path. This is also as a sign of respect to the Sefer Torah so that it appear that it is “hard” for one to leave the Torah[24].
After having an Aliyah, the Oleh should remain on the Bimah until the next Oleh comes up[25]. This is done out of honour for the Sefer Torah, so that it is not left unattended[26]. The custom is to remain until the next Oleh has recited the Bracha. However, since walking back to one’s seat after the Bracha may make it difficult to follow the leining, the custom is to remain at the Bimah until the end of the next Aliyah[27].
Hagbah
The congregation should stand during Hagbah[28] from when the Torah is lifted until it is seated.
When doing Hagbah, the lifter should not turn the Torah outwards so that writing is on the other side[29]. This should not be done as part of Simchas Torah festivities either.
In many communities after doing Hagbah, the Sefer Torah is given to someone else to hold during the Haftorah. The Sefer Torah should not be given to a child to hold as this is a slight to its honour[30].
Some Shules stand the Torah in special “seats” in the corners of the Bimah during the Haftorah. The Poskim argue whether “sitting” the Torah in such a stand is disrespectful or not[31]. It is certainly preferable for the Sefer Torah to be held.
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[1] Yoreh Deah 282:1
[2] End of Hilchos Sefer Torah
[3] Ta”z YD 282:1. See also Aruch Hashulchan 282:2 that the Torah itself requires Rabbonim to instruct the people in the ways of Torah. This must be done face to face and therefore the Torah is honoured.
[4] Yoreh Deah 282:2
[5] Pischei Teshuva 282:3 quoting Yad Eliyahu Siman 4.
[6] Aruch Hashulchan 282:3
[7] Yoreh Deah 282:2
[8] Shach 4
[9] Mishna Berura 146
[10] 10 Ram”o Orach Chaim 134:2
[11] Mishna Berura 134:14
[12] Shaarei Efraim 10:2
[13] Ibid. Additionally not all of the congregants are aware that the Chazzan is left-handed and will look like an affront to the Torah.
[14] 10:4
[15] Shaarei Efraim 10:4
[16] Orach Chaim 149
[17] Chida
[18] Shaarei Efraim ibid. This was the custom of the Ariza”l
[19] Ibid. See Kitzur Shela”h
[20] Avodas Hatomid quoted in Shaarei Rachamim
[21] Shu”t Riva”m 359. He adds that it is the responsibility of the Rabbonim to ensure that this is done.
[22] Shulchan Aruch OC 141:7
[23] Mishna Berura 141:22
[24] Shulchan Aruch ibid and Mishna Berura ibid
[25] Shaarei Efraim 10:16
[26] Ram”o OC 141:1
[27] Levush OC 141
[28] Shaarei Efraim 10:18
[29] Mishna Berura 141:26
[30] Shaarei Efraim 10:6. He adds that at least it should be given to a youngster who is a Ben Daas
[31] Minchas Yitzchok 2:117 permits their use. Igros Moshe 1:38 forbids it
The first seif of the Shulchan Aruch lists; One should not spit in the presence of the Sefer Torah. One may also not be in the presence of the Sefer Torah when immodestly dressed.
Additionally, one should not turn their back towards the Sefer Torah. When reciting the Haftorah one should not stand with their back to the Sefer Torah but should rather stand to the side.
The Acharonim permit a Rov to stand during his Drosha with his back to the Aron Kodesh. This is because the Aron Kodesh constitutes a separate Reshus and therefore it is not in the presence of the Sefer Torah[3].
Standing for the Torah
One who sees the Sefer Torah being carried must stand before it. They should remain standing until the Sefer Torah comes to its place – either the Aron Kodesh or Bimah etc. – or is no longer within eyesight[4]. Even one who is learning Torah is obligated to stand[5]. If one is walking, they should stand stationary in their place until the Sefer Torah is no longer in eyesight[6].
The Ram”o[7] brings a stringent custom to stand upon hearing the Sefer Torah approaching, even before it is visible, for example in hearing the bells[8] atop or on the mantel of the Sefer Torah. The custom of placing bells on the Sefer Torah is recorded in the Beis Yosef quoting Rabbeinu Manoach. However Rabbeinu Manoach and many Acharonim write that this custom is problematic because on Shabbos and Yomtov because of Hashmaas Kol—making noise.
When one is required to stand, they may not support themselves on a Shtender and the like, in a way that if the Shtender was removed they would fall[9].
Aruch Hashulchan records the universal custom of standing when the Aron Hakodesh is opened. This is not a halachic requirement as the Sifrei Torah are stationary and in a separate Reshus. Nonetheless, since it has become accepted to stand, to not stand would be a lack of respect to the Sifrei Torah. One who is obviously weak need not stand.
Carrying and Escorting the Torah
The Sefer Torah should be carried in one’s right hand[10]. This is a sign of love for the Torah as the Posuk says “and his right hand embraces me”. Further, the Torah is described as being given by Hashem’s “right hand”[11]. The Torah should also be removed from the Aron Hakodesh with one’s right hand, using the left hand to support it. The person doing Pesicha should pass the Sefer Torah to the right hand of the Chazzan[12].
Based on the Pesukim above, a left-handed person should also carry the Sefer Torah with their right hand[13] unless their right hand is not strong enough to support it.
Shaarei Efraim[14] writes that it is the custom that people draw themselves closer to see the Sefer Torah. Even those who were standing in the courtyard would run into the Shule to see the Sefer Torah so that it should be in a manner of Rov Am. The one who does Pesicha should follow the Sefer Torah all the way to the Bimah[15].
It is a Mitzvah for those who the Sefer Torah passes, to escort the Sefer Torah back to the Aron Kodesh[16]. The custom is to escort the Sefer Torah a few steps[17].
It is customary, for those who are close enough, to kiss the Sefer Torah with their mouth and to embrace the Sefer Torah with their right hand. If one cannot reach the Sefer Torah to kiss with their mouth[18], they should kiss the Sefer Torah using their hand[19]. Others write that one should not use their hand to kiss the Sefer Torah[20].
The Chazzan should not go around to take the Torah to people to kiss. Rather they should come to the Sefer Torah to kiss it[21].
Aliyah to the Torah
One who is called up for an Aliyah should wear a Tallis as a sign of respect for the Torah.
When called up for an Aliyah one should go up to the Bimah using the shortest path[22]. One reason for this is to show honour to the Sefer Torah that one is “racing” to the Torah[23]. After the Aliyah, when returning to their seat they should take a longer path. This is also as a sign of respect to the Sefer Torah so that it appear that it is “hard” for one to leave the Torah[24].
After having an Aliyah, the Oleh should remain on the Bimah until the next Oleh comes up[25]. This is done out of honour for the Sefer Torah, so that it is not left unattended[26]. The custom is to remain until the next Oleh has recited the Bracha. However, since walking back to one’s seat after the Bracha may make it difficult to follow the leining, the custom is to remain at the Bimah until the end of the next Aliyah[27].
Hagbah
The congregation should stand during Hagbah[28] from when the Torah is lifted until it is seated.
When doing Hagbah, the lifter should not turn the Torah outwards so that writing is on the other side[29]. This should not be done as part of Simchas Torah festivities either.
In many communities after doing Hagbah, the Sefer Torah is given to someone else to hold during the Haftorah. The Sefer Torah should not be given to a child to hold as this is a slight to its honour[30].
Some Shules stand the Torah in special “seats” in the corners of the Bimah during the Haftorah. The Poskim argue whether “sitting” the Torah in such a stand is disrespectful or not[31]. It is certainly preferable for the Sefer Torah to be held.
_____________________________
[1] Yoreh Deah 282:1
[2] End of Hilchos Sefer Torah
[3] Ta”z YD 282:1. See also Aruch Hashulchan 282:2 that the Torah itself requires Rabbonim to instruct the people in the ways of Torah. This must be done face to face and therefore the Torah is honoured.
[4] Yoreh Deah 282:2
[5] Pischei Teshuva 282:3 quoting Yad Eliyahu Siman 4.
[6] Aruch Hashulchan 282:3
[7] Yoreh Deah 282:2
[8] Shach 4
[9] Mishna Berura 146
[10] 10 Ram”o Orach Chaim 134:2
[11] Mishna Berura 134:14
[12] Shaarei Efraim 10:2
[13] Ibid. Additionally not all of the congregants are aware that the Chazzan is left-handed and will look like an affront to the Torah.
[14] 10:4
[15] Shaarei Efraim 10:4
[16] Orach Chaim 149
[17] Chida
[18] Shaarei Efraim ibid. This was the custom of the Ariza”l
[19] Ibid. See Kitzur Shela”h
[20] Avodas Hatomid quoted in Shaarei Rachamim
[21] Shu”t Riva”m 359. He adds that it is the responsibility of the Rabbonim to ensure that this is done.
[22] Shulchan Aruch OC 141:7
[23] Mishna Berura 141:22
[24] Shulchan Aruch ibid and Mishna Berura ibid
[25] Shaarei Efraim 10:16
[26] Ram”o OC 141:1
[27] Levush OC 141
[28] Shaarei Efraim 10:18
[29] Mishna Berura 141:26
[30] Shaarei Efraim 10:6. He adds that at least it should be given to a youngster who is a Ben Daas
[31] Minchas Yitzchok 2:117 permits their use. Igros Moshe 1:38 forbids it