The Seder of an Aliya:

A. Going up for an Aliya:

Wearing a Tallis Gadol for an Aliya: The age old Chabad custom of many generations is not to require one to wear a Tallis Gadol for an Aliya or to read the Torah.[1] Nevertheless, in a Shul which is particular for the Baal Korei and Olah to wear a Tallis, one is to do so.[2]

Calling up the name:[3] The Ashkenazi custom is to call up the person by name. He is called up by his Hebrew name and fathers name. If he does not know his fathers name he is to be called by his grandfather’s name, preferably by the name of his father’s father, although the name of his mother’s father is also valid. If he does not know any of the names, then he is to be called up as Ben Avraham. [Some are accustomed even initially to always call up as Ben Avraham if the name of the father is not known.[4]] A convert is to be called up as Ben Avraham. [A child with a gentile father is to be called up as Ben Avraham. An adoSee Piskeiy Teshuvosed child is to be called up by his biological father’s name, or as Ben Avraham, and is never to be called up by the name of his step father. However, some are lenient in a case of great shame.]

Going up to the Bimah for an Aliyah:[5] One who is called up to the Torah for an Aliyah is to walk towards the Bimah in the shortest path available.[6] [This applies whether the shortest path to the Bimah is on one’s right side or left side.[7] One is to quickly walk to the Bimah upon being called.[8]] If there are two available routes of equal distance, he is to ascend through the path which is towards his right.[9]

B. Being shown the reading and kissing the gartel/Tzitzis:[10]

The Olah is to be shown the text that will be read in the Sefer Torah.[11] The custom is to place the gartel of the Sefer Torah, or one’s Tzitzis, on the area of the reading and then kiss it in that area.[12] The Chabad custom is to place the Tzitzis/gartle on the start and concluding area of the reading.[13] The Rebbe was accustomed to place the Tallis on the beginning, end, and then beginning of the reading, and then kiss the Tallis.[14] This is not a directive to the public.[15]

Shown wrong text:[16]  If one was shown the wrong area of reading, then if the correct area is on the same page and was also open in front of the Olah, it is valid.[17] Nonetheless, in such a case, if he was shown an area lower than the correct reading, the Baal Korei is to continue reading past the shown area, if it is not part of the next Parsha. If the correct area was not at all open before the Olah while he said the before blessing, then he must repeat the blessing from the beginning.[18]  If the Chazan already began the reading then the Olah should start again from Barchu.[19] If they rolled to the correct area during the blessing, it remains valid.[20]

C. The before Blessing

The blessing:[21] One recites a blessing before and after the Torah reading.[22]

Holding onto the handles:[23] One holds on to the handles of the Sefer Torah while saying the blessing[24], his right hand on the right handle, and his left hand on the left handle.[25] There is no need to hold it with a Tallis or other intervening substance.[26]  After the blessing, one lets go of his left hand, and remains holding onto the right handle.[27]

Touching the Sefer Torah:[28] It is forbidden to touch the parchment of the Sefer Torah without a cloth. This applies even if one washed his hands.[29]

Closing it:[30] After one kisses the Tzitzis/gartel he is to close the Sefer Torah and say the blessing. 

Turning one’s face:[31] While saying the first blessing the custom is to turn one’s face to the left side, so it does not appear as if one is reading the blessings from the Sefer Torah. [The Chabad custom is to turn the face slightly to the right side.[32]]

Lifting the Torah: Upon saying the words “Nasan Lanu” one is to slightly shake [i.e. lift] the Torah.[33] The Chabad custom is to do so upon saying Hashem’s name in the blessing. The Rebbe was seen to lift the Torah several times during the before blessing.

Answering to Barchu: After the Olah recites Barchu, the congregation and Olah repeat and says Baruch Hashem Hamevorach Leolam Vaed.[34] The Olah is to repeat it after the conclusion of the congregation.[35] According to Admur in his Siddur, one is to repeat it at the same time as the congregation.[36] However, the Rebbe was accustomed to repeat it only after the congregation.

Mistake in blessing:[37] If one accidently recited the blessing of Asher Nasan Lanu instead of Bachar Banu, then if he did not mention Hashem’s name in the concluding stanza of the blessing, he is to go back and recite the correct words of Asher Bachar Banu. If, however he already said Hashem’s name in the blessing, then he is to conclude “Nosein Hatorah” and he fulfills his obligation. In such a case, by the after blessing he is to recite the blessing of Asher Nasan Lanu.

Answering Amen: The congregation, including the Baal Korei, must answer Amen to the blessing of the Olah in close approximation to its conclusion. Nevertheless, the custom is for the Baal Korei to drag out the Amen more than the rest of the congregation, in order to summon their attention to the start of the reading.[38] It is however forbidden for the Baal Korei to delay beginning the Amen until the congregation concludes its Amen, as it must be in approximation to the conclusion of the blessing.[39]

Saying the blessings over the Torah out loud:[40]

One is to say Barchu and the blessings out loud. One who says it quietly is making a mistake.[41] [One who says it quietly is consider to be stealing the Mitzvos from the public.[42]] It is to be said loud enough for the congregation to hear and answer “Baruch Hashem Hamevorach Leolam Vaed” [and Amen[43]].[44] [Initially, the blessings are to be said loud enough for the entire congregation to hear.[45]]

Bedieved if said quietly: Some Poskim[46] rule he must repeat the blessings aloud if it was said quietly.[47] [Other Poskim[48] rule it does not have to be repeated. Practically, the blessings are not to be repeated.[49] However Barchu is seemingly to be repeated.[50] From here we learn how great of an obligation it is to say the blessings out loud, as otherwise, some opinions invalidate the blessing.[51]]

Answering Amen if one did not hear the blessings:^[52] If one did not hear the person saying the blessing, he may nevertheless still answer Amen together with the congregation.^[53]  Furthermore, he is obligated to do so.^[54] This applies even if one intended to fulfill his 100 blessings with this blessing.[55] Nevertheless, one does not fulfill his obligation of Meiah Brachos with such a blessing unless he heard the blessing from the person saying it.^[56]

Answering Baruch if one did not hear the Barchu:[57] If the congregation [i.e. nine men] did not hear the person saying Barchu, then if they heard the Chazzan answering in return, they are not to recite it with him but are to answer Amen to the Chazan’s Baruch. [If, however nine people heard the Chazan say Barchu and are answering Barchu, an individual that did not hear the Chazan may join in and answer Barchu together with the congregation.[58] Due to this, the Oleh is to be warned to say Barchu aloud so at leats nine people can hear. Those that don’t do so cause the congregation to sin when they answer Barchu instead of Amen.[59] Bar Mitzvah boys, and those who are weak or sick are especially to be told to say it aloud, and have nine people gather near them to hear the Barchu.[60]]

Barchu of Birchas Hatorah by Aliyah:

One is to recite Barchu prior to beginning the blessings over the Torah.[61] The saying of Barchu serves as an introduction towards the blessing of “Asher Bachar Banu”, and is part of the blessing over the Torah that was instituted to be recited by the Oleh.[62] It is said as an introduction in order to remind the congregation that they too are obligated in the reading of the Torah, and they should hence consent to his blessing and reading.[63] [Some are accustomed to say prior to Barchu “Hashem Imachem” and the congregation responds Yivarechicha Hashem.”[64] This is the custom of Sefardi Jewry.]

Out loud:[65] One is to say Barchu and the blessings out loud. One who says it quietly is making a mistake.[66] [One who says it quietly is consider to be stealing the Mitzvos from the public.[67]] Some Poskim[68] rule he must repeat Barchu aloud if it was said quietly.[69] [Seemingly, this is the final ruling.[70]] It is to be said loud enough for the congregation to hear and answer “Baruch Hashem Hamevorach Leolam Vaed”.[71] [Some Poskim[72] rule that initially, Barchu is to be said loud enough for the entire congregation to hear.[73]]

If the congregation did not hear:[74] If the congregation [i.e. nine men] did not hear the person saying Barchu, then if they heard the Chazzan answering in return, they are not to recite it with him but are to answer Amen to the Chazan’s Baruch. [If, however nine people heard the Chazan say Barchu and are answering Barchu, an individual that did not hear the Chazan may join in and answer Barchu together with the congregation.[75] Due to this, the Oleh is to be warned to say Barchu aloud so at leats nine people can hear. Those that don’t do so cause the congregation to sin when they answer Barchu instead of Amen.[76] Bar Mitzvah boys, and those who are weak or sick are especially to be told to say it aloud, and have nine people gather near them to hear the Barchu.[77]]

Q&A If one forgot to say Barchu prior to the blessing of Asher Bachar Banu, is he to say it afterwards?[78] No.[79] If an interval was made between Barchu and the blessing of Asher Bachar Banu, is one to repeat Barchu?[80] Yes.

D. The reading:

Speaking:[81] After the Olah recites the first blessing it is forbidden for him speak from until he says the after blessing. If he spoke after the reading already begun, then he is not required to repeat the blessing.[82]

Reading along: The Olah is initially required to read along together with the Chazan word by word in a low tone[83], unless he is in the middle of Shema or its blessings, in which case he is not to read along. Nevertheless, it is permitted to give an individual an Aliya even if he is unable to read along with the Baal Korei, such as one who is blind or is illiterate[84], or is in middle of Shema. He should read it in a low enough tone so that others do not hear, however, he may read it loud enough for his own ears to hear.[85]

Standing:[86] The Baal Korei, Olah, and Gabaiy must stand during the reading. [One who cannot stand, such as one who is tuck to a wheel chair, may not receive an Aliyah.[87]] It is forbidden for them to even lean on the Bima during the reading unless one is overweight[88] in which case one may slightly lean in a way that if the Bima were to be removed from under him he would not fall.

Switching Ola’s: If in middle of an Aliya, the Olah becomes unable to continue the reading, another person is to switch him for that Aliya. The Baal Korei must begin again from the start of that Aliyah.[89] The new Olah is to repeat the first blessing [although not Barchu].[90]

E. The after blessing:

After the reading, the Olah recites an after blessing.[91] The Olah is to kiss the gartel/Tztzis prior to the blessing.[92] The Chabad custom is to place the Tzitzis/gartle on the concluding and then beginning area of the reading and then kiss that area.[93] The Rebbe was accustomed to place the Tallis on the end, beginning, and then end of the reading, or beginning, end and then beginning of the reading, and then kiss the Tallis.[94] One is to then close the Sefer Torah[95], turn to his right side[96], and say the after blessing of Asher Nasan Lanu. Upon saying the words “Nasan Lanu” one is to slightly shake [i.e. lift] the Torah.[97] The Chabad custom is to do so upon saying Hashem’s name in the blessing. The Rebbe was seen to lift the Torah three times during the after blessing, the opening and closing of Hashem’s name and by “Toras Emes”.[98]

Mistake in blessing:[99] If one accidently recited the blessing of Asher Bachar Banu instead of Nasan Lanu, then if he did not mention Hashem’s name in the concluding stanza of the blessing, he is to go back and recite the correct words of Asher Bachar Banu. If, however he already said Hashem’s name in the blessing [i.e. Baruch Ata Hashem] and remembered right away, then he is to immediately continue “Elokeinu Melech Haolam Asher Nasan Lanu.” If, however, he already concluded the blessing then he is to repeat the after blessing of Asher Nasan Lanu from the beginning.

 

F. Conclusion of Aliyah:

Leaving the Bima:: At the conclusion of one’s Aliyah, one is to remain by the Bima until after the next Aliya.[100] He is to place his Tallis on the Sefer Torah and kiss it prior to descending.[101]

Taking longer path:[102] At the conclusion of one’s Aliyah he is to descend from the Bimah and return to his place in a different and longer path than the path used to ascend to the Bimah.[103] If upon ascending there were two available routes of equal distance, and he ascended through the path which is towards his right, he is to descend from the opposite path.[104]

Yasher Koach/Chazak: After the Aliyah, the custom is to bless the Olah with the words “Chazak.”[105] The Ashkenazi custom today is to say “Yasher Koach”, while the Seafradi custom is to say Chazak Ubaruch.

Chazak Chazak Vischazeik: The custom is that after the completion of each of the five Chumashim, the congregation stands and recites Chazak Chazak Vinischazeik prior to the concluding blessing being said. The Chabad custom is also for the Olah to recite it.[106]

____________________________________________________________________________

[1] See Igros Kodesh 5:91; 9:214; 11:110; 13:227; 16:12 and 97-99; 19:249 [published in Shulchan Menachem p. 199 and 363]

[2] Igros Kodesh 11:110 [published in Shulchan Menachem 1:259]

[3] Rama 139:3

[4] M”B 139:10

[5] Michaber 141:7; Ketzos Hashulchan 25:6

[6] Literally “One who goes up to the Bima is to ascend through the closest available opening from where he is currently situated”

The reason: This is to be done out of respect towards the congregation in order that they do not delay in order for him to arrive. Likewise, it is done out of respect to the Torah, in order to show that the Torah is beloved to him and he rushing to read it. [M”B 141:22 in name of Levush and P”M]

[7] Chasam Sofer 187; Kaf Hachaim 141:38

Other opinions: Some Poskim rule one is to always follow his right side. [Biur HaGr”a 141]

[8] Elya Raba 141; M”B 141:25; Kaf Hachaim 141:39

[9] The reason: As the Sages taught that whenever one turns, he is to turn to his right. [M”B 141:22 in name of Levush and P”M]

[10] Ketzos Hashulchan 25:6

[11] Michaber 139:4

[12] Ketzos Hashulchan 25:6

Other opinions: []

[13] Sefer Haminhagim p. 13 that so was the customs of the Rebbe Rayatz; Shulchan Menachem 1:260

[14] Seen in videos

[15] As evident from the directive in Sefer Haminhagim; Hiskashrus

[16] Ketzos Hashulchan 25:6

[17] See Beir Heiytiv 140:1

[18] 2^nd opinion in Michaber 140:3; Ketzos Hashulchan 84:6; M”B 140

Other opinions: [1^st opinion in Michaber ibid]

[19] Ketzos Hashulchan 84:7;

[20] Ketzos Hashulchan 84:8

[21] Ketzos Hashulchan 25:6

[22] Michaber 139:4 and 8

[23] Ketzos Hashulchan 25:6

[24] Michaber 139:11; Taz 139:9; M”A 139:13; Sefer Haminhagim p. 13; Shulchan Menachem 1:260

[25] M”A 139:13

[26] P”M 139 A”A 10; The Rebbe did not use a Tallis when he got an Aliyah; The Rebbe Rayatz however, did hold on with a Tallis.

[26] M”A 139:13; See Sefer Haminhagim p. 13; Shulchan Menachem 1:260

The custom of the Rebbe Rayatz: The Rebbe Rayatz was accustomed to hold on with a Tallis.

[27] M”A 139:13

[28] Michaber 147:1

[29] Rama ibid

[30] Michaber 139:4 regarding the after blessing; Sefer Haminhagim p. 13; Shulchan Menachem 1:260

Other opinions: [Rama ibid]

[31] Rama 139:4

[32] Sefer Haminhagim p. 13; Shulchan Menachem 1:260; See Piskeiy Teshuvos 139 Footnote 62

[33] Ketzos Hashulchan 25:7

[34] Michaber 139:7

[35] Michaber 139:7

[36] Siddur Admur regarding Barchu; Ketzos Hashulchan 25:7; Sefer Haminhagim p. 10; See Siddur of Rav Raskin p. 88 and Miluim 13

[37] Ketzos Hashulchan 25:7

[38] Ketzos Hashulchan 25:9

[39] Admur 124:1; Michaber 124:8; Brachos 47a

[40] Michaber 139:6; Hagahos Maimanis Tefila 12; Mahariy; Rabbeinu Yona

Other opinions: Some Poskim rule the blessings over the Torah [besides Barchu] may to be said quietly. [Mahariy Abuhav in explanation of Tur 139 in name of Rav Yechiel, brought in Beis Yosef 139 and P”M 139 A”A 10]

[41] The reason:  As the blessings may only be said in the presence of ten people listening, and when said quietly it is as if he is saying it in private without a Minyan. The same applies to Kaddish. [M”A 139:10; Beis Yosef; Mahariy] Alternatively, it is said aloud in order so the congregation answer Amen. [M”B 139:23]

[42] Sefer Chassidim 254; Kneses Hagedola; Yefie Laleiv 139:8; Kaf Hachaim 139:37

[43] M”B 139:23

[44] Rama ibid; Tur ibid

[45] Kaf Hachaim 139:38

The reason: This is to suspect for the reason that it is said aloud in order to fulfill the obligation of the congregation. However according to the reason that the blessing requires a Minyan, then it is not necessary to say it loud enough for the congregation to hear, so long as ten people can hear him. [Kaf Hachaim ibid] Now, although Admur rules it is not necessary to be Yotzei the blessings of Kerias Hatorah as it is the obligation of the Oleh, nevertheless, perhaps there are people present who desire to be Yotzei their 100 blessings, and hence it should be said out loud for everyone to hear.

[46] Opinion in Michaber ibid; Rabbeinu Yonah brought in Beis Yosef 139; One way of understanding Rosh brought in Tur 339

[47] The reason: In order so the congregation fulfill their obligation with the blessing. [Rabbeinu Yonah ibid, brought in Beis Yosef 139] Alternatively, it is because the blessings must be said in public. [Rabbeinu Yonah ibid; M”A ibid] Alternatively, the reason is in order for the congregation to hear and answer “Baruch Hashem Hamevorach Leolam Vaed” [Rama ibid] This implies that according to the Rama only Barchu must be repeated and not the other blessings. [Elya Raba 139:9; M”B 139:25 and Biur Halacha “Vehabrachos”; Kaf Hachaim 139:41] However, others explain the Rama ibid to mean that since the blessings were instituted to be said in public, therefore they must be repeated. [P”M 139 A”A 10 in explanation of Rama ibid]

[48] Mahariy Abuhav in explanation of Tur 139 in name of Rav Yechiel, brought in Beis Yosef 139 and P”M 139 A”A 10

Does this opinion argue also on Barchu? Seemingly they only argue regarding the blessings and do not argue regarding Barchu, and so rules Elya Raba 139:9; M”B 139:25 and Biur Halacha “Vehabrachos”; Rama ibid. However, see Kaf Hachaim 139:41 who learns from the fact that this ruling of Michaber was omitted from many Achronim, that even Barchu is not required to be repeated. So rules also Piskeiy Teshuvos 139:13

[49] Elya Raba 139:9; Shaareiy Efraim 4:7; M”B 139:25 and Biur Halacha ibid “Vehabrachos” that Safek Brachos Lihakel; Kaf Hachaim 139:38 that so is implication of many Poskim who omit the above ruling of Michaber ibid, such as: Levush 139; Chida in Ledavid Emes 6:60; Chayeh Adam 31:12; Derech Hachaim 4

[50] So rules: Rama ibid; Elya Raba 139:9, M”B 139:25; However, see Kaf Hachaim 139:41 who learns from the fact that this ruling of Michaber was omitted from many Achronim, that even Barchu is not required to be repeated. So rules also Piskeiy Teshuvos 139:13

[51] Biur Halacha ibid

[52] Admur 124:11; Yerushalmi Sukkah 5:1; Kaf Hachaim 139:40

[53] The reason: As the blessing was not instituted for the sake of the congregation but rather due to that it is proper for one who reads from the Torah to recite a blessing. Now, although it is an obligation upon the congregation to hear the blessing being said [as explained in 139:6] nevertheless the main part of the blessing is on his own behalf and not on behalf of the congregation, as is the case with Chazaras Hashatz. [Admur ibid]

[54] Admur 215:2

Other opinions: Some Poskim rule one is not obligated to answer Amen for a blessing that one did not hear at all and it is merely voluntary to do so. [Kaf Hachaim 124:47 and 139:40; Biur Halacha 215 “Chayav” based on Taz and Mamar Mordechai, brought in Piskeiy Teshuvos 215:3] Based on this some Poskim rule it is best not to answer Amen to such a blessing. [Kaf Hachaim ibid] If however one heard some of the words of the blessing then he must answer Amen. [Kaf Hachaim ibid; Michaber 215:2]

[55] Admur 46:1; M”A 46:8; Peri Chadash 46:3

The reason: The reason for this is because the obligation of Meiah Brachos is different than the obligation of other blessings, and thus is permitted to answer Amen even if one did not hear the blessing, even according to the first opinion in 124:11. [P”M 124 M”Z 4]

[56] Admur 46:1; M”A 46:8; Peri Chadash 46:3

Other opinions: Some Poskim rule that one fulfills his obligation of Meiah Brachos with answering Amen over the blessing even if he did not hear the blessing, so long as he knows which blessing it was. [Beis Yosef 46; P”M 124 M”Z 4]

[57] Rama 139:6; Beis Yosef in name of Orchos Chaim and Kol Bo; P”M 57 A”A 1; M”B 57:2 and Biur Halacha 57:2 “Veonim”; Kaf Hachaim 57:1; 139:42; Piskeiy Teshuvos 139:13

[58] Admur 124:11; 2^nd opinion in Admur 57:2 regarding Barchu and Admur concludes like this opinion; Rama 124:11; Orchos Chaim brought in Beis Yosef 124; Elya Raba 139:9; Elya Zuta 139:3; P”M 57 A”A 1; Siddur Beis Oved Barchu 1; Kitzur SHU”A 15:8; Ben Ish Chaiy Vayigash 17; Derech Hachaim; M”B 57:2; Kaf Hachaim 57:1; 139:42; Piskeiy Teshuvos 139:13

Other opinions in Admur regarding Barchu: Admur 57:2 states as follows: Some Poskim rule that if the Chazan said Barchu quietly then all the people who did not hear the Barchu from him may not answer to his Barchu. Rather, if they heard the congregation that is around the Chazan answering after the Chazan “Baruch Hashem” they are to answer Amen after them. [1^st opinion in Admur 57:2; M”A 57:1 [In contradiction to M”A 124:18, Vetzaruch Iyun Gadol-Kuntrus Achron 57:1]; Brachos 49b; Hagahos Hatur; Mamar Mordechai 57:1; Soles Belula 57:1; Shalmei Tzibur p. 89; Chayeh Adam 30:8; Chesed Lealafim 57:3; See Beis Yosef 139 “Kasav Rabbeinu Yechiel” who implies that whoever did not hear the Barchu may only answer Amen.] However, there is an opinion who says that if there are nine people who heard the Barchu from the Chazan and are answering Amen afterwards then the entire congregation may answer with them being that there are ten people saying a Davar Shebekidusha. [2^nd opinion in Admur; Rama 124:11 and 139:6 who writes “if the congregation did not hear”; Orchos Chaim brought in Beis Yosef 124; Elya Zuta 139:3] Practically, the main ruling follows the latter opinion, as ruled in 124:11 and in the M”A there. [Admur ibid] The reason for this is because so rules Rav Haiy Gaon, and so is proven from the Gemara in Sukkah 51b regarding the Alexandrian Shul, and this Gemara has no other explanation. Now, the M”A himself brings this Gemara in 124:18 and thus contradicts his ruling here, Vetzaruch Iyun Gadol. [ Kuntrus Achron 57:1]

The reason: Although some Poskim rule that any blessing that one is obligated in, he does not fulfill his obligation with answering Amen unless he hears the words of the blessing. Nevertheless, in this case, even they agree that he may answer without hearing the words. The reason for this is because he is not considered obligated in answering for the Barchu regarding this matter, as only those matters that one is obligated to recite even privately are included in the above stringency, and Kaddish:Kedusha:Barchu one is only obligated to say with a Minyan. [Admur 124:11; M”A 124:18]  This is proven from the shul of Alexandria who would answer Amen to Kadddish and Kedusha based on the waving of a flag. [M”A ibid; See Sukkah 51b]

[59] Biur Halacha 57:1 “Veonim”

[60] Piskeiy Teshuvos 139:13

[61] Michaber 139:6

[62] Rav Poalim 4:8

[63] Raavan [Even Haezer] 73; Radbaz 1:572; Piskeiy Teshuvos 139:12

[64] Chesed Lealafim 139:19; Kaf Hachaim 139:35

[65] Michaber 139:6

[66] Michaber ibid; Tur; Hagahos Maimanis Tefila 12

The reason:  As Barchu may only be said in the presence of ten people listening, and when said quietly it is as if he is saying it in private without a Minyan. The same applies to Kaddish. [M”A 139:10; Beis Yosef; Mahariy] Alternatively, it is said aloud in order so the congregation hear and answer “Baruch Hashem Hamevorach Leolam Vaed”. [M”B 139:23 based on Rama ibid]

[67] Sefer Chassidim 254; Kneses Hagedola; Yefie Laleiv 139:8; Kaf Hachaim 139:37

[68] Opinion in Michaber ibid; Rabbeinu Yonah brought in Beis Yosef 139; One way of understanding Rosh brought in Tur 339

Other opinions: See Mahariy Abuhav in explanation of Tur 139 in name of Rav Yechiel, brought in Beis Yosef 139 and P”M 139 A”A 10 that the blessings may be said quietly; Seemingly however they do not argue regarding Barchu, and so rules Elya Raba 139:9; M”B 139:25; Rama ibid. However, see Kaf Hachaim 139:41 who learns from the fact that this ruling of Michaber was omitted from many Achronim, that even Barchu is not required to be repeated.

[69] The reason: The reason is in order for the congregation to hear and answer “Baruch Hashem Hamevorach Leolam Vaed” [Rama ibid; See P”M ibid]

[70] As so rules Michaber and Rama, Elya Raba 139:9, M”B 139:25 and Reb Yechiel who argues perhaps only argued against repeating the blessings and not the Barchu. However, see Kaf Hachaim 139:41 who learns from the fact that this ruling of Michaber was omitted from many Achronim, that even Barchu is not required to be repeated. So rules also Piskeiy Teshuvos 139:13

[71] Rama ibid; Tur ibid

[72] Kaf Hachaim 139:38

[73] The reason: This is to suspect for the reason that it is said aloud in order to fulfill the obligation of the congregation. However according to the reason that the blessing requires a Minyan, then it is not necessary to say it loud enough for the congregation to hear, so long as ten people can hear him. [Kaf hachaim ibid]

[74] Rama 139:6; Beis Yosef in name of Orchos Chaim and Kol Bo; P”M 57 A”A 1; M”B 57:2 and Biur Halacha 57:2 “Veonim”; Kaf Hachaim 57:1; 139:42; Piskeiy Teshuvos 139:13

[75] Admur 124:11; 2^nd opinion in Admur 57:2 regarding Barchu and Admur concludes like this opinion; Rama 124:11; Orchos Chaim brought in Beis Yosef 124; Elya Raba 139:9; Elya Zuta 139:3; P”M 57 A”A 1; Siddur Beis Oved Barchu 1; Kitzur SHU”A 15:8; Ben Ish Chaiy Vayigash 17; Derech Hachaim; M”B 57:2; Kaf Hachaim 57:1; 139:42; Piskeiy Teshuvos 139:13

Other opinions in Admur regarding Barchu: Admur 57:2 states as follows: Some Poskim rule that if the Chazan said Barchu quietly then all the people who did not hear the Barchu from him may not answer to his Barchu. Rather, if they heard the congregation that is around the Chazan answering after the Chazan “Baruch Hashem” they are to answer Amen after them. [1^st opinion in Admur 57:2; M”A 57:1 [In contradiction to M”A 124:18, Vetzaruch Iyun Gadol-Kuntrus Achron 57:1]; Brachos 49b; Hagahos Hatur; Mamar Mordechai 57:1; Soles Belula 57:1; Shalmei Tzibur p. 89; Chayeh Adam 30:8; Chesed Lealafim 57:3; See Beis Yosef 139 “Kasav Rabbeinu Yechiel” who implies that whoever did not hear the Barchu may only answer Amen.] However, there is an opinion who says that if there are nine people who heard the Barchu from the Chazan and are answering Amen afterwards then the entire congregation may answer with them being that there are ten people saying a Davar Shebekidusha. [2^nd opinion in Admur; Rama 124:11 and 139:6 who writes “if the congregation did not hear”; Orchos Chaim brought in Beis Yosef 124; Elya Zuta 139:3] Practically, the main ruling follows the latter opinion, as ruled in 124:11 and in the M”A there. [Admur ibid] The reason for this is because so rules Rav Haiy Gaon, and so is proven from the Gemara in Sukkah 51b regarding the Alexandrian Shul, and this Gemara has no other explanation. Now, the M”A himself brings this Gemara in 124:18 and thus contradicts his ruling here, Vetzaruch Iyun Gadol. [ Kuntrus Achron 57:1]

The reason: Although some Poskim rule that any blessing that one is obligated in, he does not fulfill his obligation with answering Amen unless he hears the words of the blessing. Nevertheless, in this case, even they agree that he may answer without hearing the words. The reason for this is because he is not considered obligated in answering for the Barchu regarding this matter, as only those matters that one is obligated to recite even privately are included in the above stringency, and Kaddish:Kedusha:Barchu one is only obligated to say with a Minyan. [Admur 124:11; M”A 124:18]  This is proven from the shul of Alexandria who would answer Amen to Kadddish and Kedusha based on the waving of a flag. [M”A ibid; See Sukkah 51b]

[76] Biur Halacha 57:1 “Veonim”

[77] Piskeiy Teshuvos 139:13

[78] Rav Poalim 4:8; Beir Moshe 4:18

[79] The reason: Although doing so is not an interval, nevertheless it should not be said, as the institution of the Sages was to recite it as an introduction to a blessing. Furthermore, according to some Poskim, it is forbidden to say Barchu unless one says a blessing afterwards, as it makes the congregation appear like heretics. [Beis Yosef 69; Beis Yehuda 30; Beis David 340; Elya Raba in name of Nachalas Tzvi and Tosafus Yom Tov] Accordingly, one may not say Barchu after the blessing, as there is no other blessing being said after it. [Rav Poalim ibid] However, according to other Poskim, there is no issue with saying Barchu without having a blessing follow it, being that in any event the congregation answers “Barchu Es Hashem Hamevorach”. [Darkei Moshe 69; Elya Raba ibid; Bach; Derisha; opinion of Admur 69:4] Accordingly, it would be permitted to recite Barchu after the blessing. [See Rav Poalim ibid] Nonetheless, it is best not to do so, as perhaps the institution was to say so only before the blessing, as stated Rav Poalim ibid. Likewise, the Chabad custom which does not recite Barchu after Davening leans towards the ruling of the Michaber ibid.

[80] Beis Yehuda 30; Emes Leyaakov 70; Chida in Birkeiy Yosef 139:5 and Ledavid Emes 6:70; Rav Poalim 4:8; Kaf Hachaim 139:36

[81] Ketzos Hashulchan 25:8

[82] Michaber 140:2

[83] Michaber 141:2-3; Rama 135:4; Tzemach tzedek 35; Sefer Haminhagim p. 13; Shulchan Menachem 1:260

[84] Rama 139:3 in name of Maharil

[85] Rama 141:2

Other opinions: Some Poskim rule [Michaber 141:2]

[86] Michaber and Rama 141:1; Ketzos Hashulchan 25:10

[87] Piskeiy Teshuvos 141:1

[88] Michaber ibid

[89] Michaber 140:1; Admur 284:10

[90] 1^st opinion in Michaber ibid; Piskeiy Teshuvos ibid; M”B 140; See Admur 284:10; It is disputed if a new first blessing is to be repeated. Rambam, brought in Michaber ibid rules the blessing is not repeated.

[91] Michaber 139:4 and 10

[92] Ketzos Hashulchan 25:6

[93] Sefer Haminhagim p. 13; Shulchan Menachem 1:260

[94] In some videos the Rebbe is seen to touch the beginning, end and then beginning also by the after blessing.

[95] Michaber 139:4; Ketzos Hashulchan 25:6

[96] Sefer Haminhagim p. 13; Shulchan Menachem 1:260

[97] Ketzos Hashulchan 25:12

[98] https://www.chabad.org/therebbe/livingtorah/player_cdo/aid/2969753/jewish/Torah-Reading.htm

[99] Ketzos Hashulchan 25:12

[100] M”A 141:8; Se Rama 141:7

[101] Sefer Haminhagim p. 31 [English]

[102] Michaber 141:7

[103] The reason: This is to be done out of respect to the Torah, in order to show that the reading of the Torah is not a burden upon him. [M”B 141:24 in name of Levush]

[104] The reason: This is based on a verse in Yechezkal that states “Do not return through the gate which you entered.” [M”B 141:25 in name of Levush and Gr”a]

[105] Rama 139:11

[106] Sefer Haminhagim p. 61 [English]

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