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Gabbaim Guidelines

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Gabbaim Guidelines TEMPLE ISRAEL GUIDELINES FOR GABBAIM Endorsed by the Ritual Committee September 3, 2003 The following guidelines represent a composite of ideas generated by Temple Israel’s clergy, concerned congregational leaders, and members of the ritual committee in attendance on September 3, 2003. This guide includes material integrated from the United Synagogue-Rabbinical Assembly 1998 publication: Yad LaTorah , and the J.T.S/K’tav Publishing House 1979 classic publication, A Guide to Jewish Religious Practice by Rabbi Isaac Klein. References to relevant halakhic (Jewish legal) sources may be found in Yad LaTorah , and A Guide to Jewish Religious Practice. The vocalization (pronunciation) and cantillation (melody) of the public rendition of the Torah is to be approached in accordance with the time-honored Masoretic tradition. In recognition of the sacred nature of Torah “reading” and its literary and musical customs, gabbaim strive to assist Torah readers in order to maintain halakhic (legal) norms associated with public Torah “reading.” Gabbaim need to correct the Torah reader in the event a word is mispronounced. Gabbaim should generally strive to adhere rather strictly with regard to word mispronunciations. However, liberal judgments may be necessary in consideration of a variety of issues. For example: dialect should be considered and dealt with liberally. In other words, since the Ashkenazic tradition does not distinguish between a kamatz gadol and a kamatz katan , the kamatz need not be corrected unless it violates both the Ashkenazic and Sephardic practices. Therefore, a kamatz may be pronounced as “oh” or “ah”, but, not “ee” or “oo”. A sh’va may be silent or pronounced as a short sounding “i”, but not “oh” or “ee”. A dagesh (paro vs. pharo ) need not be corrected. Some readers have language issues that cannot be avoided. One common issue affects some readers who have difficulty with the pronunciation of “s”. This needs to be considered if their “s” sounds like “sh”. Also, “Hey” and “Het ” are consonants that are frequently difficult to distinguish in sound for some American readers. Our congregation’s desire is for all readers to be mindful of the integrity of the Hebrew language, especially in such a sacred context as Torah reading. Therefore, although liberal judgments by gabbaim may be necessary on occasion, the hope and challenge for all readers is to attempt to chant the sacred text respectful of the variety of language nuances. Gabbaim and readers must be mindful that the pronunciation, accenting, and musical rendition of the text is important in order to transmit Torah’s message with clarity, proper phrasing, and musicality in accordance with Masoretic tradition. Gabbaim need to read Hebrew accurately and quickly. 2 Gabbaim also need to apply sound judgment as explained in subsequent sentences. In a sense, gabbaim need to balance justice and mercy. Torah errors need to be corrected, but readers need not be made to feel inadequate. Gabbaim need to be sensitive in the manner in which they correct readers, especially since Temple Israel’s readers are volunteers. Prompting and humming generally intimidates readers. Readers should be afforded a measure of time to think before gabbaim prompt them. However, prompting may be necessary whether or not the reader appreciates it. Gabbaim need to size up the scene rapidly. Conferring with the cantor or rabbi in advance of the reading may be beneficial at times when there is unfamiliarity with a particular reader. The concept of tirha d’tzibura (burdening the congregation) needs to be considered as well. Therefore, in what is hoped will be a rare event, if a Torah reader is insufficiently prepared, then wisdom and kindness needs to be applied by gabbaim , tipping the scale toward mercy over justice at times, to spare the congregation from an unreasonable time infringement due to frequent corrections. Sparing the Torah reader from unnecessary embarrassment must also be considered whether or not an honest effort was expended toward fulfilling the reader’s agreement to prepare the Torah reading carefully. Sometimes, readers may not be feeling up to par when illness or other compelling challenge may have compromised preparation time and their presentation. Therefore, gabbaim may be in a position to offer understanding. It is not uncommon for readers to do a yeoman’s task to overcome struggling issues in order to do their level best to fulfill their Torah reading “pledge.” Therefore, we need to be charitable with our readers and appreciative of their efforts. And, with respect to both readers and honorees, gabbaim may also be attentive to them by offering a tissue or cup of water, if needed. Disposable cups are generally made available in the bathroom near the robing room, and a tissue box is usually in the readers’ table cabinet. If Cantor Dress approaches a reader, the general assumption should be that he will correct the reader in place of the gabbai . This should not be viewed as a slight to the gabbaim . The cantor’s presence is often comforting to new readers, especially b’nai mitzvah . “Surround sounding” corrections can be off-putting to readers. Yet, in the event Cantor Dress misses a critical error, the gabbai should feel free to make the appropriate correction. When olim (honorees) approach the bima, gabbaim should be welcoming. A smile, handshake, and thoughtful quiet explanation may be helpful and appreciated by olim be they Temple Israel members or guests to the congregation . Unless olim wish to assume their own reasonable customs during the Birkat HaTorah , gabbaim should help employ the suggestions that Rabbi Isaac Klein, z”l offered in the conservative movement’s classic text A Guide to Jewish Religious Practice, p. 29. “ The congregant touches the place with his talit , then kisses the portion of the talit that touched the Torah. Then,…with the scroll open, he recites the first blessing ( B. Meg. 32a; O.H 139:4 in B.H . 2)…At the end of the reading, the person called to the Torah kisses the Torah again, closes the scroll, and recites the second benediction.” This procedure is reinforced in Yad LaTorah , p.22. Women may touch the Torah with a talit or with the cloth piece 3 used to tie the Torah. It would be ideal if olim held the atzei hayyim (Torah handles) when intoning both benedictions, before and after the Torah reading. Gabbaim may be helpful in the positioning of honorees before and after their respective aliyot. A friendly handshake just prior to olim descending the bima would conclude the process in a friendly manner. Gabbaim should be supportive with the removal and replacement of Torah adornments in preparation for and following the Torah reading. Gabbaim should cover the Torah with a so-called beyn gavra cover when a mi-sheberakh, kaddish, pulpit message, and hazak- hazak v’nithazek pronouncement when the Torah should be handled reverentially and temporarily covered. Gabbaim should be receptive to the direction of the Rabbi, Cantor, and Officers when special circumstances warrant covering the Torah at other times, and upon request to be helpful in other ways. Gabbaim need to be on guard for inexperienced or especially zealous (those who may imprudently try to exceed the 3 column norm) individuals offered the Hagbahah honor. Lifting the Torah is tricky, and gabbaim need to be on guard to quickly, carefully, and calmly respond to a magbiah (lifter honoree) who may be a bit risk-prone. A gabbai needs to feel confident in explaining the procedure of lifting: (bend knees, slide Torah back and above lip of table to fulcrum position, raising Torah and showing the text to the congregation). During this process, as indicated above, the gabbai needs to be an alert spotter for the magbiah! In formal classes or upon request, Cantor Dress is pleased to offer time to gabbaim, Torah readers, and interested congregants regarding issues raised in these Gabbaim Guidelines . Excerpts from Dr. Joshua Jacobson’s J.P.S. comprehensive text on Scriptural cantillation (Chanting the Hebrew Bible), may also be referenced. by current and prospective gabbaim and olim . .
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