10. Reading from the Sefer Torah not for the sake of Kerias Hatorah:
Reading from it on non-Kerias Hatorah occasions:[1] It is forbidden to remove a Sefer Torah from the Aron for the sake of learning from it. Rather, one is to learn from a Chumash. [Thus, one may not take out the Torah to read without a blessing on days in which the Torah is not meant to be read, unless one has an accepted custom to do so based on Tzaddikim, such as for the night of Simchas Torah/Hoshana Raba, the Nessiim, Shnayim Mikra, and the like.[2]]
Reading Kerias Hatorah from it without its blessings if there is no Minyan:[3] It is permitted for one to take out the Sefer Torah and read the Torah portion from it without its blessings if a Minyan is not available. Thus, if a congregation could not gather a Minyan for Kerias Hatorah, they may nevertheless remove the Sefer Torah and read the entire portion simultaneously without its blessings or Aliyos.
Reading Shnayim Mikra from a Sefer Torah:[4] If one knows by heart the tunes [which mark the end of each verse[5]] in the Torah reading, then it is proper for him to read Shnayim Mikra from a Kosher Torah scroll on each and every Erev Shabbos.[6] [Practically, this is not the Chabad custom, or the custom of many other Gedolei Yisrael, as by doing so one is unable to read the Targum after each verse.[7] Hence we read it from printed Chumashim which contain Targum.[8] One who does not know the Taamim by heart according to all is not to read from the Torah.[9]]
| Q&A Opening the Aron and removing the Sefer Torah for the sake of showing a gentile [i.e. tourists]:[10] One is not to open the Aron, and is certainly not to remove and open a Sefer Torah, for the sake of showing it to a gentile.[11] It goes without saying that a gentile is not to be given a Sefer Torah to hold.[12] Nonetheless, in previous times it was customary for the congregation to greet a king or other important dignitary with the Sifrei Torah of the Shul.[13] May a Sefer Torah be put on display on a museum and the like?[14] This is not to be done, unless it is a time of great need [such as due to political pressure, which can cause undue friction with the Jewish community]. A Pasul Sefer Torah is to be used for such a purpose. May one remove a Torah scroll from the ark of a Yeshiva and dance with it inside the Yeshiva synagogue for the sake of a promotional video for the sake of fundraising for the Yeshiva? Yes. Although in general it is forbidden to remove a Torah scroll from the ark for no reason or necessary purpose, including even if one desires to read Chumash from it instead of using a printed book[15], nonetheless, for the above purpose it is seemingly permitted to be done, being that one may even sell a Torah scroll for the sake of Torah study[16], and certainly we should permit its removal for a promotional video for the sake of Torah study. Nonetheless, initially it is best to arrange for the promotional video to take place at a time that the Torah scroll is any event removed from the ark, such after the Torah reading.[17] |
[1] Derisha and Perisha 270, brought in Shach 270:5, Taz 270:4; See Nimukei Orach Chayim 669:2 towards end; Shut Marsham 175; Likkutei Sichos 23
[2] Mishneh Halachos 5:33; See Piskeiy Teshuvos 135 footnote 10
[3] Elya Raba 143:2; Makor Chaim 143 of Chavos Yair; Shaareiy Efraim 7:38; Piskeiy Teshuvos 143:1
[4] Admur 285:4; M”A 285:1; Radbaz 3:529; See Taz 285:2; No leniency may be learned from this law regarding reading from a Sefer Torah without due reason. See Shach Yoreh Deah 270:5; Nemukei Orach Chayim 669:2 towards end; Shut Marsham 175
The custom of the Arizal: The Arizal would have a student read him the Targum and he would then repeat it after them. [Peri Eitz Chaim 18:3; Shaar Hakavanos Inyan Leil Shishi]
[5] Meaning that he knows by which word each verse ends. [Ketzos Hashulchan 72 footnote 1, derived from Admur’s additional word “Piskeiy Taamim”] The reason for why one must know the end of each verse by heart as a condition to read from the Torah is because it is forbidden for one to stop in middle of a verse that Moshe did not stop by [494:11], and if one does not know the end of each verse certainly he will end up stopping in middle of some of the verses.
[6] This was the custom of the Arizal [Shaar Hakavanos] and of the Taz [Taz 285:1]. The Taz [ibid] rules that each person should read the Mikra at least one time from a Kosher Sefer Torah, as from a mere Chumash one does not properly fulfill his obligation.
[7] Hisvadyus 1988 Vol. 2 p. 167; Likkutei Sichos 24 p. 214 footnote 59; letters printed in Shaareiy Halacha Uminhag 2:189
[8] Hisvadyus 1988 Vol. 2 p. 167; Likkutei Sichos 24 p. 214 footnote 59; letters printed in Shaareiy Halacha Uminhag 2:189
[9] As he will not know by which word to end each verse. See previous footnotes
[10] See Torasecha Leyisrael chapter 14 p. 55
[11] Sefer Chassidim 533; Kneses Hagedola 282:23; Beis Lechem Yehuda Y.D. 282:7; See Torasecha Leyisrael ibid Biurim 35
[12] See Michaber Y.D. 282:9 [who omits gentile]; Mayim Rabim 2:51-53; Mur Uketzia 349 in understanding of Taz 349:1; Kesav Sofer O.C. 37; Chashukei Chemed Yuma 4a
Other opinions: Some Poskim rule that it is permitted for a gentile to hold a Sefer Torah. [Rambam Sefer Torah 10:8, omitted by Michaber Y.D. 282:9]
[13] Radbaz, brought in Beis Lechem Yehuda ibid; Pischeiy Teshuvah Y.D. 282:1; Kesav Sofer O.C .37; Maharsham 3:198
[14] See Seridei Eish Y.D .79
[15] See Shach Yoreh Deah 270:5; Taz Y.D. 270:4; Derisha 270; Maharsham 1:175; Meishiv Davar 16; Minchas Yitzchak 19 “Appears like removing the Torah scroll without need”; Shaareiy Halacha Uminhag 2 pages 77-79 regarding the Chabad custom of not reading the Nassi or Shnayim Mikra from a Torah scroll
The reason: As today we no longer learn from a Sefer Torah, and it is even forbidden to do so, as it is belittling to the Sefer. Thus, an individual is to read from a Chumash. [Derisha ibid, brought in Taz ibid and Shach ibid; Likkutei Sichos 23 ibid]
Other opinions: Some Poskim rule that there is no prohibition to remove a Sefer Torah to read from it even as an individual. [Nemukei Orach Chayim 669:2 towards end “It is incorrect to say that there is a prohibition to read from a Sefer Torah, as where is this written at all, and if someone wants to learn from a Torah scroll in public, as they say of the Gr”a…”; Chazon Ovadia Pesach; So rule regarding Shnayim Mikra: Admur 285:4 Arizal Shaar Hakavanos; Taz 285:1; So rule regarding the Nassi: Nitei Gavriel Pesach 1; Piskeiy Teshuvos 429 that so was custom of Talmidei Habesht]
[16] See Michaber Y.D. 270:1
[17] The reason: As it is not certain that dancing with the scroll will add towards the fundraising effort, unlike an actual sale. Likewise, the allowance to sell a Torah scroll for the sake of Torah study only applies when there is nothing else available to sell, and here one can argue that there are other methods to promote the fundraising.
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