J U N E 1 9M, A2Y0 280, |2 0S2H0E |L AECMHO |R P A G E 1

Congregation Beth Sholom

TORAH W EEKLY

Learning Initiative ז"ל A Project of the Linda Mitgang

To sponsor, please click here

The Spies & Pete Seeger ZMANIM Candle-lighting 8:10 pm BY RABBI KENNETH HAIN Mincha 7:00 pm [email protected] 8:18 pm Hashkama 7:45 am Apparently one the the consequences of the Coved 19 pandemic Shacharit Sephardic 8:45 am has been the dramatic increase in American Jews wanting to make Shacharit Joel Shiff/Main 9:15 am Aliyah. According to the Jerusalem Post more American Jews have Teen Minyan 9:45 am applied to immigrate to Israel in May than any single month over 8:15 pm the last two decades. In fact the Jewish Agency has been receiving Mincha some 1000 calls a week to provide assistance for new immigrants. Shiur with R. Miller 8:30 pm Maariv 9:15 pm The term – “Aliyah” - is clearly derived from this week’s parsha. Shabbos Ends 9:20 pm The word appears repeatedly as the descriptive term for travel to Israel, e.g. “They ascended (vayaalu) and searched the land”. IN THIS ISSUE That is tragically followed by: “But the men who had ascended 1 The Spies & Pete Seeger, R. Hain (alu) with him said: we cannot ascend (laalot)…” This word appears throughout the entire Tanach as the primary expression of the 2 Standing On The Fringes: Where desire to return to Israel and has been the dream that animated The True Power Is, R. Laufer Jewish history. 3 Tzizis & the Mishkan, R. Miller

However a deeper look at the numerous uses of the term “Aliyah” 4 Yishtabach: The Power of Song, throughout the Tanach raises the question of why should a Chazan Kaplan geographic direction of “going upward” always apply? Yes, it 5 Running Away From School, would certainly suggest a notion of seeing Eretz Yisrael in an elevated status. But Aliyah seems to imply not just a direction R. Fogel geographically, but a statement of spiritual elevation. Israel is not 6 Halacha Al HaDaf, Chayim Maza just a place – it is an idea, an aspiration and a dream to be 6 Why is there ?, R. Laufer fulfilled.

Given this lofty status, there apparently is another element at play to motivate us to ascend voluntarily.In our generation we have been blessed to see the return of Jews from all over the world to Calev: “And my servant Calev, since find Israel as a safe haven from persecutions and hatred. But he possessed a different spirit, he what is required to literally “ascend” when not compelled because followed Me…” That “different spirit” of danger or oppression? is the capacity to not just gain the right to have an Israel, but to An insight by Rav Ezra Bick, I believe, is helpful and timely. He overcome our natural reluctance to points to Calev’s statement in response to the reluctant spies: uproot. It would seem that the “Let us ascend (alo naale) and we shall possess it, for we can “different spirit” these days is alive surely overcome.” He is recognizing that it is not the physical and well. In growing numbers ascent that is holding them back, it is the lack of will to go diaspora Jews today are recognizing forward. Calev understands the need to rouse them from their that they can not only ascend but complacent or defeatist mind set. “Alo naale” – “Let us ascend, can actually overcome their and we shall overcome them” means gather your inner strength hesitation and make Israel their and we shall succeed. In fact G-d notes the remarkable insight of home.

M A Y M1JMU5AA,MNMY Y2AE A 10 UY1Y152 5G 9,011, U, ,2, | 2S 2022 0T02B002 202E200 0H0 | |2 A| || B0 R B S AEE-|AHBMM MEEIIOOSLICDRDSARHBU B CU|A|EHA KR R NOP P||AO TAP PGAPG.AA AEIE4GG| G E3 3EE P2 22A G E 3

Perhaps, this provides an insight as to why Pete Seeger Upcoming Shiurim popularized the powerful song in the Civil Rights movement- “We Shall Overcome”. I believe he recognized that in addition to the legal and cultural obstacles facing African Americans struggling to attain real equality - a spirit of courage and conviction is needed by all Americans to make it happen. Recent days of tragic violence and brutality have certainly shown that we have some serious work to do to insure that indeed all can overcome.

Daf Yomi 7:30am with R. Weberman Standing On The Fringes: 8:30 am with Chayim Maza Where The True Power Is

BY RABBI KALMAN LAUFER Tuesday [email protected] is most famous for its description ,פרשת שלח ,Talmud Shiur with R. Hain This week’s Parsha of another instance in a series of Jewish failures – the sin of the Spies. I find it interesting that while the narrative certainly is Wednesday essential to understanding the Jewish People’s experience in the 8:45 pm, R. Laufer, Medical desert, as well as its portends of generations of future Jewish suffering, it is the end of the Parsha that I believe to be most is the Parsha of פרשת שלח Ethics significant. The last few Pesukim of :The obvious question almost pleading to be asked is .ציצית the why is this Parsha placed here? Rashi answering this very implied Thursday question takes a closer look at the words in the Pesukim of the :The Pasuk states .ציצית ,pm, R. Weberman 9:15

׳׳ ְו ָהיָה ָל ֶכם ְל ִצי ִצת וּ ְר ִאי ֶתם אֹת ֹו וּ ְז ַכ ְר ֶּתם ֶאת ָּכל ִמ ְצ ֹות ְיקֹוָק וַ ֲע ִ ׂשי ֶתם אֹ ָתם ְול ֹא Parsha Shiur ָתתוּרוּ ַא ֲח ֵרי ְל ַב ְב ֶכם ְו ַא ֲח ֵרי ֵעי ֵני ֶכם ֲא ׁ ֶשר ַא ֶּתם זֹ ִנים ַא ֲח ֵרי ֶהם׳׳

“and it was for You as Tzitzis, and you will see them and IN CASE YOU MISSED IT remember all the Commandments of Hasehm, and you will perform them, and you will not follow after your hearts and eyes, that you lust after them” are similar to the words ולא תתורו Rashi points out that the words from the beginning of the Parsha – the beginning of the disaster .to follow the land ,לתור את הארץ to come – that Moshe sent men however does not mean to follow as in to walk לתור AUDIO SHIUR ROUNDUP The word along the path set, rather it means to wander and divert from the proscribed approach. Rashi explains that the heart and eyes R. Laufer Mitzvah 20 - Do Not lead the body astray from the correct the expects of us. As ,העין רואה, הלב חומד, והגוף עושה את העבירות :See Chametz On Pesach Rashi succinctly puts it the eyes see, the heart desires and the body does the sins. The Tzitzis are there to serve as a first line defense, a visual reminder R. Wein: "Modesty Hasn't Left that seeing correctly prevents injurious desire from causing us as For I Am Still Here" humans to commit to actions incongruent with that which the you will remember the ציצית Torah commands. When you see the Commandments. Tzitzis is not a passive memory but rather an active form of course correction, preventing us from getting lost wandering in the wilderness. TO PAY FUTURE SHUL CONTRIBUTIONS NOW, The beauty in God’s ready-made solution to the sin of the spies - the Tzitzis – to rectify their inability to stay the course set for PLEASE CLICK HERE them and instead to wander lost in the throes of their own selfish convictions is undeniable. How though are the Tzitzis supposed to accomplish this goal? What about strings hanging off of our TO CONTRIBUTE TO THE clothes will prevent us from getting lost? Understanding the Tzitzis properly requires us to look at the other place that the RABBI'S CHARITY FUND, Parsha of Tzitzis play a significant role – Kriat Shema. PLEASE CLICK HERE The Gemara in Maseches Brachos 12b explains that there were five reasons that the Parsha of Tzitzis is included in the recitation of the Shema. Two of them are fairly obvious that of the mitzvah of tzitis itself and the mentioning of the Exodus. The remaining three are: the yoke of Hashem’s commandments, thoughts of Avodah Zarah, and thoughts of Aveiros in general. These M AJ UY N 1MJEU5A ,NJ1MY U2E AN,10 Y 152E2 9,0 08 5, 2, |, 20 2 20 B20|020E2 20 HB0|0 EA| |BH |R S AAE-HNBMAEAELIOLCSDOAROHBT C U|AE|HK CR POHP ||A TA PGAGP A|EIAEG | GP6 2E AE P 3GA3EG 9E 2 concepts and ideas are inherently tied to the The connection that Rashi draws between the sin values that we are attempting to espouse when we of the spies and the Mitzvah of Tzitzis, is even recite the Krias Shema every day. The values in the more important now than ever. In times of trouble, Shema are the ones upon which our entire system when our collective faith in the Torah can be of Jewish belief is founded. Rav Yosef Albo in his shaken, it is the Tzitzis that are supposed to 15th Century work, Sefer HaIkarim, codifies the remind us that no matter the situation or how dire foundational principles of faith in to 3 it may seem it is incumbent upon every one of us the existence of to remember our Tzitzis and hold even more) מציאת ה׳ tenets. The first called Hashem) is most closely associated with the first closely to what we believe. The lesson of then paragraph of Shema where we accept that Hashem Meraglim is not to lament our poor choices alone is our King. The acceptance of the yoke of Heaven but rather to remember that it is our job to work to is tied directly to accepting the principle of prevent them in the first place and the method to Hashem’s existence. The second paragraph is the do so is to take ownership of our faith. The true acceptance of the Commandments and as R. Albo power in the Spies mission was not in what they explains, this tracks with the concept – the second were sent to see but rather what they had the that the Torah is from Hashem. opportunity to teach and failed to do so. The Tzitzis – אמונה principle of When we accept the idea of the Torah being from are a reminder that the true power we hold is to Hashem in its entirety we are by definition also stay true to what we believe, those foundational accepting that his Commandments – which the principles that guide us and teach us to live the Torah is the source of – are also directly from way Hashem expects and ultimately entrusts to us. Hashem. The third paragraph that of the Tzitzis This knowledge is the true value we gain from tying also contains another concept; the Exodus. R. Albo strings to our clothes, the ability to truly live as explains that the Exodus was the ultimate form of servants of Hashem. May it be his will that soon we are returned to our land in the merit of holding שכר Hashem’s justice in the world – what he terms .reward and punishment. The notion that fast to our beliefs even in the darkest of times – ועונש the world has reward and punishments is May the light of the Torah shine as a beacon inherently tied to the idea that Hahsme is just and lighting the way forward driven on only by the correct. conviction of our pure faith.

The Parsha of Tzitzis though has more than just the establishment of Hashem’s justice as the Gemara in Maseches Brachos discusses. It contains Tzitzis & the Mishkan a restatement of all the principles mentioned throughout Shema. The Parsha warns us to be BY RABBI AVI MILLER wary of being led astray by Avodah Zarah or [email protected] denying the idea that Hashem exists matching tightly to the bekief that Hashem exists. The Parsha also has the idea that the Tzitzis are to remind us of the commandments – a perfect match This past week in Daf Yomi, we learned about the for the second Parsha of Krias Shema where we melacha of koseiv, writing. In general, each of the declare our commitment to observe Hashem’s thirty nine melachot derive in some way from the Mitzvos. The last of the ideas is that of avoiding labors involved in construction of the mishkan and thoughts of doing Aveiros and the only reason to so with respect to writing, the Gemara tells us that do that is out of an understanding that Aveiros the craftsmen would mark each of the forty eight reflect a violation of Hashem’s justice and we boards in order to know exactly where each one would be punished accordingly. went. It was important that the same board was always reassembled in the same place. As the When we look at the Parsha of Tzitzis as a whole it Yerushalmi darshens: becomes clear that Tzitzis conatin within it many והקמות את המשכן כמשפטו. וכי יש משפט לעצים. אלא אי more ideas than a regular mitzvah. The mitzvah of זהו קרש זכה להינתן בצפון ינתן בצפון בדרום ינתן בדרום. Tzitzis reflect the entirety of the most basic foundational ideas we hold dear. When the Spies returned from their trip with tales of the land And the Mishkan was assembled according to its describing it as unable to be conquered and ‘mishpat’ (law)? Does wood have ‘mishpat’? Rather rejecting Hashem’s promise, in one fell swoop they every board meant to face north faced north, every denied all of the most basic tenets we believe. board meant to face south faced south. Hashem offers us the Mitzvah of Tzitzis in the that (הניחא .aftermath of the Spies grave sin in order to offer Tosofos points out (B. 98a, s.v us a means not only of repentance but a way to even the transportation of the boards respected prevent such an error from ever again occurring. the integrity of their proper placement. M AJ UY N 1MJEU5A ,NJ1MY U2E AN,10 Y 152E2 9,0 08 5, 2, |, 20 2 20 B20|020E2 20 HB0|0 EA| |BH |R S AAE-HNBMAEAELIOLCSDOAROHBT C U|AE|HK CR POHP ||A TA PGAGP A|EIAEG | GP6 2E AE P 4GA3EG 9E 2

דגנאי הוא להשים צד העב העומד סמוך לקרקע אצל הקצר :Yishtabach שהיה למעלה מקום שהיריעות פרוסות עליהן ודמי להא דאמרינן מעלין בקדש ואין מורידין The Power of Song It would therefore be inappropriate to stack the boards on the wagons such that the bottoms of BY CHAZAN JOEL KAPLAN some boards were adjacent to the tops of other [email protected] boards, because even if it was the most efficient use of space, it disrespected the various levels of sanctity derived from their physical placement.

Rabbi Aryeh Lebowitz, in his daf yomi shiur, pointed out that this practice of respecting the Every day during Schachris we And every day ”.ישתבח“ integrity of the precise placement of each Mishkan say the tefilah board is cited by the Magen Avraham as a source we say the words near the conclusion of for a very different ritual practice we have today. Yishtabach. The Magen Avraham writes:

מלך מהלל בתשבחות, קל ההודאות ,אדון הנפלאות ונהגו לעשות עטרה מחתיכת משי לסי' שאותן ציצית שלפניו

שיהיו לעולם לפניו כמ"ש קרש שזכה להנתן בצפון לעולם “King exalted through praises, G=d of thanksgivings בצפון and Master of wonders."

There is a minhag to make an ‘atara’ made from a All high-level descriptions and praises. The next piece of fabric (today many have silver) to mark Who chooses musical - .הבוחר בשירי זמרה words are which side of a person’s tallis is facing upward, and songs of praise? therefore which tzitzis strings (this week’s parsha!) were meant to be in front of a person and which What a contrast! How does this seemingly almost strings were meant to be in back of a person. The fit in within the הבוחר בשירי זמרה mundane phrase source of the minhag is the Yerushalmi about the context of the previous – King, G-d, and Master? Mishkan boards. Just as the Mishkan boards must always be put in the same place, the fringes of Says Reb Chaim Kanievsky, shlita: one’s tzitzis must always be in the same location הקדוש ברוך הוא ,מדרש תהילים According to the with respect to one’s body. praises/songs they -שירה promised those who say

will merit the assistance of G-d and maybe more The question is what to make of this analogy? significantly, their sins will be forgiven. What does the Mishkan have to do with Tzitzis?

Incidentally, Rabbi Lebowitz notes that the Maharil that because ,שופטים in פרק ו Reiterated by Rashi in records the practice of the Maharash, who would of the shira of Devorah (and Barak) after they were mark the boards of his Sukkah in a manner akin to הקודש ,successful in their war with the Canaanites what the craftsman did in the Mishkan. This .forgave their sins ברוך הוא analogy makes more sense. Much has been written on how the Mishkan, in many ways, was a selected the Jews הקודש ברוך הוא ,And finally traveling Sukkah in the desert. The Keruvim, for because of the shira that they sang, at the Yam Suf, example, provided the “schach.” But what does and ,עם זו יצרתי, תהלתי יספרו ,as it says in Isaiah tzitzis have to do with the Mishkan? “this nation I have created, my praises they will

tell. “ I will share some of my thoughts in my Shabbos The power of song and lyrics and music! afternoon shiur between Mincha and Maariv. If you We feel the power of song, of music; how have any thoughts, please send them my way. inspirational it can be, how moving it can be, and now how powerful it is in the realm of forgiveness of sins, and enabling us to “start with a clean slate…”

May we all merit the forgiveness of our sins, while we raise our voices in song? (Along with the Chazan). Good Shabbos to all!

M AJ UY N 1MJEU5A ,NJ1MY U2E AN,10 Y 152E2 9,0 08 5, 2, |, 20 2 20 B20|020E2 20 HB0|0 EA| |BH |R S AAE-HNBMAEAELIOLCSDOAROHBT C U|AE|HK CR POHP ||A TA PGAGP A|EIAEG | GP6 2E AE P 5GA3EG 9E 2

Mussar personalities, Rabbi Reuven Leuchter, that Running Away From School answered these questions, while also explaining why this sin is so pivotal in this history of the BY RABBI BARUCH FOGEL Jewish People. This was the pinnacle of our story - [email protected] the moment we were waiting for. We had left Egypt, we had prepared for and then received the Torah, we built a Mishkan and Hashem’s presence resided there, and now we were traveling to our Promised Land. We had reached the peak. It couldn’t get any better - we thought, and that was our mistake.

We left the mountain of G-D thinking that we were “full” and “complete”. We had received all the mitzvos possible, and there was nothing more that we could possibly do. It wasn't a question of the number 613. It was a question whether we, as Bnei As the (virtual) school year draws to a close, and Yisroel, were capable of more than we imagined. In our children happily look forward to the hopeful a way, they were thinking rationally, because they freedom of the summer months, the famous words logically couldn’t picture what it would be like with of the Ramban echo in our ear. The Gemara more than 613. And, a logical termination, and (Shabbos 116a) explains that the pesukim of vayehi determination, of the possibilities of man - is b’nsoa are placed where they are to create a the greatest sin. separation in between the second calamity and the first one. The second calamity is spelled out clearly Man will always be “more”. And, the lesson of this in the Torah, as the nation “complained wickedly.” story is if it is not “more” mitzvos and “more” The first calamity is only alluded to as “traveling holiness, then he will want “more” something else. from the mountain of G-D", which does not seem That is the connection to the second (and third) to be any type of sin or transgression. The Ramban calamity, and why the three calamities are explains that the sin of the Bnei Yisroel was that connected (if not for vayehi b’nsoa breaking the they traveled from Har Sinai “with joy, like children trend). They determined that “more” mitzvos didn't running away from school.” fit them, but then they demanded and cried for “more” food and “more” enjoyment in this world. At At first glance, (and as we glance at all the children the pinnacle of our journey to perfection as a biking, running, and playing) we would understand people we faltered. We hit the summit of Mt. that the Ramban is saying that the Bnei Yisroel Everest without realizing there is more to climb, were sick and tired of rules and constrictment. even if we can't see it. There will always be more. They wanted their freedom, so they ran away from Har Sinai with joy in their hearts. However, this Our children know this, and that is why they run simple explanation does not make sense. Firstly, away from school. They are not running to they had already accepted the 613 commandments lawlessness and anarchy. They are not throwing off by saying na’aseh v’nishma. Also, the quote from the yoke of responsibility. Every child knows that the Ramban, albeit famous, is not complete. The the definition of school is that there will always be Ramban explains that they were running away “lest more to learn <2>. My daughter graduating Pre-1A Hashem increase the number of commandments”. instinctively knows that 1st grade will be hard In other words, the Bnei Yisroel were fine with because it will demand that she becomes “more” having 613 commandments, but they were afraid than she is now <3>. As we end the school year, it of more than that. If they stayed longer at Har is a good time to ponder our relationship with Sinai, perhaps Hashem would start commanding what it means to be “more”. more mitzvos. 1 The Gemara uses the word ‘calamity’ and not ‘sin’ to imply that something negative actually resulted from their running away. The This fear seems to be irrational. Weren't they Ramban suggests that if it was not for this running happily away they would have entered Eretz Yisroel immediately! The sin of running aware that the 10 Dibros hinted to the fact that away from more commandments is the antithesis of the holiness of there would only be 613 commandments? Also, is Eretz Yisroel. 2 This message was subtly taught in the sleep-away camp I attended. there such a difference between 613 and a few As I heard in Camp Munk many years ago “learning never ends, more? How are we to understand this great sin <1> learning never ends, learning groups are now over”. The definition of learning is that it does not end, even though it is now time for of “happily running away”? playing sports. 3 In her school, the students start wearing the school uniform in 1st Many years ago I heard an unbelievable grade. What a wonderful way of actualizing the impending change. She knows that it will be expected of her to be “more” than she is explanation from one of our generation’s leading now as a preschooler. A U G U S T 2 0 2 0 | I S S U E N O . 4 MJAUYMNM AM1EJMAYU5 AJ1Y ,ANMYU1 2 Y2E ,1NA,1 0 5Y1E22152, 5009, 015 ,22, 2, 0|0 2202 002|B|0220 E2 A0B0 |H0| C E |A| BH|B RA BASAEN-MAHRABMAMEILEIOSDLIOCDIO-RBADHTMB ACBEUA|ORHCA KRTP H RO P|/A||A KAT G P AEPG|EADAIE G|P1OG E5A8ES PG H2169AE0I G M1E4 8

Halacha Al HaDaf However, the Berura qualifies this by saying that it is only permitted, if it occurs by B. Shabbat 103a happenstance; that it would not be permitted to schedule an appointment, or to deliberately go to a craftsman’s home or place of business to observe the craftsman engaged in his craft, but, if you BY CHAYIM MAZA happen to chance upon a carpenter, a weaver, a [email protected] calligrapher, or other craftsman, on Shabbos, you would be allowed to observe him and learn from The Mishnah at the beginning of Perek Haboneh, him. And, the Mishnah Berura adds, further, that Daf 102(b) tells us about 2 Melochos: Boneh, you should not speak to the expert, or ask him building, and Makeh B’Patish, striking the final questions, or ask him to show you something hammer blow, i.e., performing the final act of specific, because that would be a diminution of the completing a manufacturing process. Both, are sanctity of Shabbos, to, actively, engage in, and be Avos Melochos, and are prohibited on Shabbos. occupied with, activities that are considered “weekday activities” (Uvda D’Chol), particularly, if The Mishnah concludes with the opinion of Rabban they relate to your own trade or business. Shimon ben Gamliel, that one can violate the Melocho of Makeh B’Patish, by merely striking the However, Rav Shlomo Zalman Auerbach says that hammer on the anvil at any point during the one exception to this rule, is that someone would course of, and, at any stage of, the manufacturing be allowed to observe a surgery that is for Pikuach process, even, if he does not strike the object of Nefesh, on Shabbos, in order to learn and become the action, at all. a better surgeon. The reason is that since the surgery itself would be permitted to be done on The Gemara on Daf 103(b) asks what case R’ Shabbos, that would be an instance, where a Shimon ben Gamliel is referring to, and the person would be allowed to, even, go out of his Gemara first offers an answer that R’ Shimon ben way, to observe and learn, on Shabbos. Gamliel is saying that it is even prohibited to practice your technique of striking the hammer on the anvil, to “practice your swing”, as it were, even Why Is There A Maftir? without actually striking anything at all. BY RABBI KALMAN LAUFER The Gemara then asks, “Would it then be [email protected] prohibited for a person to observe a professional The source for many of the Halachos regarding the or a craftsman on Shabbos performing his craft, in procedures for laining and its related Mitzvos such order to learn and improve his own skills?”And, in as Aliyos laTorah, Hagbah, Maftir, Haftorah, what response, the Gemara withdraws that suggestion can be read and how much to read can generally and offers a different explanation of what R’ be found in the 3rd and 4th perakim of Maseches Shimon ben Gamliel meant. . The general procedure for Krias HaTorah

which we are familiar with, is to remove the Torah There is a very interesting Halacha that is based on from the Aron and place it on the bimah. We then this discussion in the Gemara. The Shulchan begin to call up different people for the aliyos Aruch, Orach Chaim, Hilchos Shabbos, Siman 340, depending on the day following a very simple Seif 4 rules that, in connection with the Melocho of principle: the more “Chamur” [strict] a day is the “Kosev”, writing, it is prohibited to write with one’s more Aliyos it gets. On weekdays, Taaniyos, and finger on Shabbos, even in a liquid, on a table, or any day with no prohibition against melacha gets 3 in ashes, or in dirt. However, the Rama emends, Aliyos. [Shabbos Mincha was a takana instituted that you are allowed to write or form letters in the later and is therefore modeled after weekdays]. air to hint or indicate something to your friend. Days with a Korban Mussaf such as The Magen Avrohom and the Mishnah Berura, Seif or Chol HaMoed get 4 Aliyos. Holidays which are Katan 11 provides the explanation of our Gemara, Assur in Melacha get 5 Aliyos. which a that we do not say that is prohibited because he is transgression of results in a Chiyuv Kares gets 6 practicing his writing technique, by writing in the Aliyos. Shabbos which has the most sever of capital air. punishment [stoning] gets 7 Aliyos.

The Mishnah Berura goes on to say, based on our In addition there is a discussion in the Gemara Gemara, that it is also permitted to observe an about whether these numbers are minimums or expert or specialist or craftsman engaged in his fixed limits. The Gemara ultimately allows practice, or craft, on Shabbos, even though you are additional Aliyos on Holidays, Yom Kippur, and learning from him and sharpening your own skills. Shabbos but not on the days lower down the list. M AJ UYM NM1AEJ5YAU ,JM1 YN U12 AAE,N1,0 Y U52E12 ,G0 190 52 U,2,|, 00S 2 22TB 0||00 E2 2 AH0B|0C AE 2 |BH|HR0 A ES-A NB|MRHA AEEIOLCSDISLOR-OHSABMT U |CAE|OE KHRC T POP HN/|AATAKO GAGP E.|EIAE D| 4 GPO2 1E A4S5P GH17AEI4GM E2 11 5

The Gemara does not specifically address why that question: Does the Maftir Aliyah count for one of is but Rashi implies, based on a Braita in Maseches the seven Aliyos on Shabbos? The Gemara is asking Sofrim, that on days where more people come to this question because it seems that the institution Shul and have fewer places to go we can give out of the Maftir Aliyah is only because we are calling more Aliyos. someone up to read Haftorah separate from those who already received Aliyos. What if however, we The Gemara there also addresses the proper were not calling that person up because he was procedure for calling people up for an Aliyah already there? The Gemara answers this question laTorah. The Gemara explains that the original with a Machlokes: one opinion says it does count approach as held to until the tiumes of the Talmud and one says it does not count. The Gemara was that only the first Oleh and the last Oleh made unfortunately does not adjudicate the dispute and any Berachos on the Torah. In other words the leaves it unanswered. The majority of the Rishonim procedure was to call Rishon (in the times of the (Rabbeinu Tam quoted in Tosfos 23a, Rif, Ran, Gemara generally given to a Talmid Chacham or if Rambam, and Rashba) all rule that the Maftir does none available a ) who would say Barchu and count for the 7 Aliyos albeit for different reasons. the first Bracha. The Oleh himself was expected to Some held that in all Machlokes on Rabbinic Laws read the Torah. At the end of his Aliyah the next we are meikil and therefore we would opt for fewer person would be called and would also read but Berachos (Rashba and Rabbeinu Tam) others held would make no Berachos, he would just read his that just like on fast days at mincha the Maftir and portion of the Parsha. This would continue through Shlishi are one and the same the same is true for the 7 Aliyos at which point the seventh Oleh would Shabbos (Rif, Rambam, Ran). make the final Beracha after he read his portion. Subsequently, the Amoraim instituted a Takana, The Shulchan Aruch in Hilchos Shabbos 282:5 rules that all Olim would make their own Berachos that when a different person is called to read the before and after their Aliyah to account for those Haftorah, the procedure is to say half so who show up late or leave early [Kiddush Club as to separate between the Chiyuv of Krias clearly was a thing], so as not to deprive them of HaTorah and the added Aliyah which is new, read a hearing Barchu. separate Maftir Aliya and read the Haftorah. The Rama there (and the Beis Yosef on the Tur concurs {The Rama in Even HaEzer 34:1 rules that when based on a teshuvas HaRivash and Shibbolei getting married the Bracha of Eirusin should be Haleket) that this is only true when the 7th person made not by the Choson as is ideal but rather by a either cannot or will not be reading then Haftorah. different person (what we call the Mesader However if the person receiving the 7th Aliyah will Kiddushin) so as not to embarrass a Choson who in fact also be reading the Haftorah the procedure does not know how to make the Bracha. The Beis is different. Instead after the conclusion of the Shmuel (commentary on Even HaEzer) rules that seventh Aliyah no Kaddish is said and we proceed this logic applies to getting an Aliyah in shul and is directly to Hagbah. This is because we hold that why we have a Baal Korei read the Torah and not the Maftir counts as one of the 7 Aliyos we are the person who is getting the Aliyah.} required to read on Shabbos. Therefore at the end of the 7th Aliyah Maftir has already been read and The Gemara finishes this lengthy discussion of the do not need to read another Aliyah. In the same procedures by explaining that at the conclusion of vein, since the 7th Oleh will also be reading the the reading of the 7 Aliyos someone should read Haftorah (as his Aliyah was also the Maftir) he does the Haftorah, or a portion of the Navi. The Gemara not need to read from the Torah separately as he explains that the reason we read a Maftir Aliyah in already has done so and therefore there is no the Torah before the Oleh LaHaftorah reads the disgrace to the Kavod HaTorah by equating it with Haftorah is because it is a disgrace for the Torah to the Navi as equal in importance. Based upon that be put as an equivalent honor to the Navi the Rama rules that after Hagbah, the Brachos on therefore when we call up someone to read the the Haftorah are said by that Oleh who then reads Haftorah they must first re-read a bit from the the Haftorah and recited the Brachos. After the portion already read as part of the chiyuv of Krias Brachos are recited only then is a half Kaddish HaTorah. recited to separate the Chiyuv of laining from the Tefillah of Mussaf about to begin. This leads the Gemara to ask the following C L I C K T O

T H E N E X T T O R A H W E E K L Y !