Keriat HaTorah: The Role of the Oleh
The previous two issues discussed the various institutions relating to the obligation to read the Torah and the number of aliyot for each occasion. In this issue, we will discuss the role of the oleh (the one who receives the aliyah).
The Opening and Closing Berachot
Due to a series of institutions, the original role of the oleh differs from the current role of the oleh. The first institution relates to the berachot recited by the oleh. Originally, the first oleh would recite the opening beracha, read the section of the Torah that related to his aliyah and then conclude without reciting another beracha. All subsequent aliyot would read their portion without reciting any berachot. A closing beracha was recited by the final oleh. The Gemara, Megillah 21b, states that the rabbis instituted that each oleh should recite an opening and closing beracha out of concern for those who come late or leave early. Rashi (1040-1105) ad loc. s.v. Mishum, explains that the concern for those who come late or leave early is a concern that those who miss the opening or closing beracha will think that there is no opening or closing beracha. R. Menachem Meiri (1249-1306), Beit HaBechirah, Megillah 21b, quotes an opinion that the concern is that those who walk in late or leave early will miss the berachot. [R. Shmuel Strashun (1794-1872), Chiddushei HaRashash, Megillah 21b, suggests that perhaps the concern is that one of the people who receives an aliyah will walk in late or leave early and it absolutely necessary for the oleh to hear (or recite) the opening and closing berachot.]
Meiri suggests a practical difference between Rashi's explanation and the explanation that he quotes. According to Rashi, the purpose of the berachot (except the first and last) is merely to create awareness that berachot are recited before and after Keriat HaTorah. As such, it is not necessary to recite the berachot out loud. According to the opinion quoted by Meiri, the purpose of the berachot is to allow those who come late or leave early to hear the berachot and therefore, one must recite the berachot out loud so that those who come late or leave early can fulfill their obligation to hear the berachot. R. Yosef Karo (1488-1575), Shulchan Aruch, Orach Chaim 139:6, quotes an opinion that if one does not recite one of the berachot out loud, he must repeat it. R. Yisrael M. Kagan (1838-1933), Mishna Berurah, Bei'ur Halacha 139:6, suggests that this opinion is based on the opinion quoted by Meiri. Mishna Berurah concludes that while one should not repeat the beracha, one should try to ensure that the berachot are recited out loud.
The Institution of the Ba'al Korei
The second institution relates to the reading of the Torah. Originally, the oleh read the Torah. This required the oleh to know how to read the Torah with the proper pronunciation and cantillation. Tosafot, Megillah 21b, s.v. Tanna, note that after the completion of the Talmud, there was an institution to have someone read the Torah (the ba'al korei) while the oleh reads along with him. According to Tosafot, the purpose of this institution was to avoid embarrassing those who don't know how to read the Torah. Rabbeinu Asher (c. 1250-1327), Megillah 3:1, explains that the purpose of the institution was to avoid calling an oleh who mistakenly thinks that he can read the Torah properly.
Rabbeinu Asher notes that the allowance of a ba'al korei does not completely absolve the oleh from his obligation to read the Torah. He contends that the oleh must read along silently with the ba'al korei. If he is unable to read along with precision, he should not be called because failure to read along properly results in the recitation of berachot in vain. R. Avraham ben Yitzchak of Narbonne (c. 1085-1158), Sefer Ha'Eshkol (Albeck ed. page 184), seems to disagree. He rules that a blind person may be called as the oleh and listen to the reading of the ba'al korei. Maharil (c. 1365-1427), Hilchot Keriat HaTorah, writes that one may give an aliyah to a blind person or to someone who doesn't know how to read.
The Vilna Gaon (1720-1797), Bei'ur HaGra to Orach Chaim 139:3, questions Rabbeinu Asher's opinion. There is a principle of shomei'a k'oneh which states that one who listens to someone else's recitation is considered as if he too performed the recitation. If so, why is there a need for the oleh to read along with the ba'al korei? Why can't he fulfill his obligation to read by listening to the ba'al korei and employing the shomei'a k'oneh principle? This question was already anticipated by R. Ya'akov Emden (1697-1776), She'eilat Ya'avetz 1:75, who explains that shomei'a k'oneh only provides the listener with the benefit of the actual recitation. It does not treat the listener as if he read the words from the sefer Torah. Since the oleh must read the Torah portion from a sefer Torah, shomei'a k'oneh will only be effective when the oleh reads along with the ba'al korei. [A similar discussion of the principle of shomei'a k'oneh appears in a previous issue.]
As a matter of practical Halacha, Shulchan Aruch, Orach Chaim 139:3, rules that a blind person may not receive an aliyah. Rama, ad loc., rules that a blind person or someone who can't read the Torah may receive an aliyah. Yet, Rama's opinion requires further clarification. Shulchan Aruch, Orach Chaim 141:2, codifies the opinion of Rabbeinu Asher that the oleh must read along with the ba'al korei and Rama does not seem to disagree. Mishna Berurah, Bei'ur Halacha ad loc., explains that Rama was only lenient regarding a blind person or someone who cannot read the Torah because there is a necessity to be lenient. However, if someone is capable of reading, there is no reason to rely on the lenient opinion and therefore, he should read along with the ba'al korei.
May a Minor Serve as Ba'al Korei?
The Mishna, Megillah 24a, states that a minor may read the Torah. R. Chaim Benbenisti (1603-1673), K'neset HaGedolah to Tur, Orach Chaim no. 282, notes that the Mishna's ruling only applied before the institution to allow a ba'al korei. Nowadays, when there is a ba'al korei, a minor may not serve as the ba'al korei. This ruling is cited by R. Avraham Gombiner (c.1633-1683), Magen Avraham 282:6. R. Yosef Teomim (1727-1793), P'ri Megadim, ad loc., questions this ruling. If it was permissible in Mishnaic times for a minor to recite the berachot and read the Torah, why can't he read the Torah while someone else recites the berachot?
R. Moshe Feinstein (1895-1986), Igrot Moshe, Orach Chaim 2:72, answers P'ri Megadim's question by providing an important insight into the roles of the ba'al korei and the oleh. R. Feinstein notes that the original institution of reading the Torah never required each member of the congregation to read the Torah (and fulfill their obligation through shomei'a k'oneh). Rather, the obligation was to hear three to seven different people (depending on the occasion) read the Torah. There was no requirement for the oleh to represent the congregation, act as its agent or have any intent to allow the congregation to fulfill their obligation. This is why a minor was able to be counted as one of the aliyot. The institution of the ba'al korei allowed one person to read the Torah for all of the aliyot as a representative of the oleh. When one hears the Torah reading from the ba'al korei, it is as if one is hearing the reading of the oleh. In order for this to happen, the ba'al korei must act as an agent of the oleh. Since a minor cannot act as an agent, he cannot serve as the ba'al korei, the representative of the oleh, unless he himself is the oleh. [R. Feinstein notes that according to this approach, a minor cannot receive an aliyah because a child cannot appoint an agent. However, he notes that there are certain times when someone can act as an agent on behalf of a minor and this may qualify as one of those cases.]
