May 26, 2003 - Number 16
Laws Relating to the Torah II
There are many superstitions about how one is supposed to care for and handle a Torah. I hope to dispel some of these myths.
First of all, there are many people still today who feel that one must be very careful in handling a Torah Scroll. That if a scroll should drop on the floor than you have to fast for a month (!) A very intense diet to be sure. Actually there is no such thing as a month long fast in Judaism. Even if you allow that the fast would be only by day (and you could eat at night) it still would not make any sense. The actual rule is that when a Torah scroll is accidently dropped or falls onto the floor, it is the obligation of everyone who is present in the room at that time to make a contribution to Tzedaka. Thus whatever "evil decree" caused the Torah to fall can be corrected by Tzedaka and acts of kindness.
For many years there were people who claimed that a woman could not have an aliyah nor touch a Torah for fear that they might be menstruating and the impurity that is attached to this condition would transfer to the Torah. Since it is not proper to ask a woman about this condition, than all women are forbidden to touch a Torah. This is also a myth. The truth is that a Torah scroll is by definition impure (Tamei) as are all "holy" books. According to the Sages, this was to prevent one from making the leap from studying a sacred text to making the scroll the object of worship. Note that when we take the Torah from the ark, we turn and bow to the now empty ark. A reminder that it is the holy presence of G-d that we praise, not the actual scrolls of Torah. The Torah has the capacity to transfer its impurity to human beings. This is why many people do not touch a Torah scroll directly, but use a Tallit or Siddur to touch the Torah. Some say this is unnecessary since the Torah Mantle provides enough of a barrier to prevent us from touching the scroll. This is also one of the reasons that we use a "yad" to point in the text. (The other reason is to prevent the oils in our hands from ruining the letters on the parchment.)
The Sages of the Talmud agreed that there is actually no reason at all why women should not be called to the Torah for an Aliyah but the custom was not to call them lest they embarrass a man who did not know the blessings (illiteracy was a big problem in ancient days). Conservative Jews no longer hold by this stringency and we do call women to the Torah for an Aliyah.
Many people believe that if a Torah has one letter missing or wrong, than the whole Torah is "pasul" or not useable. This is somewhat true. The Rabbis teach that there are 600,000 letters in the Torah to correspond to the 600,000 people who made up the Jewish people when they left Egypt. Since no Jew was left behind, we can not use a Torah that is missing a letter. We can carry the example even further, The script used in a Torah has little decorative "crowns" on some of the letters. Even if a "crown" is missing the Torah can not be used. (Rabbi Akiva was said to have learned "heaps and heaps" of laws from these crowns but if he did they are not recorded anywhere.) A Torah with this kind of a defect can not be used at a service. The universal indicator of a "pasul" Torah is where the tie that holds the scroll together is not under the mantle but outside the mantle.
But a Torah scroll can be fixed. If there is a hole in the parchment, a letter has rubbed off, or been smeared, or is no longer readable, these are all repairable. A Sofer (Scribe) can scratch off a letter and rewrite it to fix the Torah. Holes can be patched. A ripped parchment can be removed and only that "page" replaced. Similarly a scroll from a mezuzah or from Tephillin, can also be repaired. It is important to have a Torah repaired as soon as possible. It is not proper to have a "pasul" Torah in a place where it may be used. This led to an issue with the Holocaust Torah Scrolls that came into congregations through the offices of the Westminster Synagogue in England. These scrolls come from the synagogues destroyed by Nazi Germany. The Nazis wanted the scrolls for a museum about the "vanished race" of Jews. When they came to our community, there was a discussion if a synagogue could harbor permanently a "pasul" Torah. However, we could not fix the scroll since the ownership of all the scrolls remains with the Westminster synagogue. We only have the scroll on permanent loan from England.
Finally, a Torah scroll is always treated with respect. It is the source of all Jewish Law. We therefore stand when we see the Torah, and kiss it reverentially when it passes by. We are commanded to bring honor to the Torah and it is a big mitzvah to study its words, and not just to read them.
Next Week : Jewish Attitudes Toward Death.
Tuesday, May 27, 2003
Monday, May 26, 2003
HMS-15 Laws Relating to The Torah
May 26, 2003 - Number 15
Laws Relating to the Torah
There are many myths and misunderstandings in relation to the scroll of the Torah. Let us examine what a Torah scroll is and what it is not. Basically, The Torah scroll is one of the oldest living scribal traditions in the world. The oldest scroll that we have are from ancient Israel from around the first century B.C.E. The "Dead Sea Scrolls" include biblical documents and they are identical to that which we have today. The love that the scribes who wrote the scrolls of the Torah had was so great that even after thousands of years, there are still few errors in the transmission of the words. Not bad for a document that relied upon the human hand to copy it faithfully!
That is not to say that there are no errors in the text. In the eighth and ninth centuries, groups of scholars who became known as the "Massorites’ began to record and preserve the ancient scribal traditions. They counted every word in the text, they counted every letter in the scroll, the counted and recorded every time the text skipped a few spaces or when a line ended and was continued on the next line. These notes are included to this day at the end of each book of the Torah in the printed volumes. The Massorites also established forever the proper vowels for each word in the Torah and the accent marks (Trops) for each phrase.
It was the vowels that caused all the trouble. Sometimes it was not possible to know exactly how a word should be pronounced. Two schools of Massorites promoted often two different spellings and pronunciations. While there were not very many errors, there were some places where, over time, a small "yod" slowly became a longer "vav" or a "vav" was extended into a "final nun". The reverse process was also possible. Sometimes similar letters were confused (Which may explain why the letters in the first and last words of the "Shema" are enlarged, so as not to be confused with similar looking or similar sounding letters). In the tenth century, Rabbenu Moshe ben Maimon (Maimonidies) finally ruled between the two schools of Massorites. One tradition became the way the text would be read aloud, the other tradition would be the way the words would be spelled. We use this compromise to this very day.
A Torah scroll is always written by hand on parchment. Since no additional marks may be made in the parchment, lines are scratched into the parchment to keep the lines and columns straight. Letters are not written on the line as we do in English, but the special Hebrew script is "hung" from the line above. Certain letters are written with little "crowns" on them. It was once said that Rabbi Akiva, the great sage from the days of the Bar Kochba Rebellion, could deduce mountains of laws from each of these little crowns. We have no record of Rabbi Akiva actually doing this, but it raises his abilities exponentially. It takes about a year for a scribe to write a scroll of Torah.
Writing a Torah scroll is a very important Mitzvah in Judaism, but since it takes a great deal of skill, it is not one that can be done very often. For this reason, when a scribe writes a new Torah, he will leave the last few sentences unfinished, the last words outlined but not filled in. The final letters are filled in when the scroll is dedicated by those who have a hand in dedicating the scroll. Thus we have the ability to actually "write" a Torah by filling in one word or one letter. Once a page is finished by the scribe, it is checked over and attached to the previous sheet. Great care is taken to handle the "pages" since the ink dries on the parchment but is not absorbed. If a letter or part of a letter is missing, no matter which letter or word is deformed, than the entire scroll is not permitted to be used. A scribe can scratch off a letter or word in order to repair a damaged scroll. It is customary to have Torah Scroll checked by a competent scribe every few years.
Torah scrolls are rolled on wooden roller (called Atz Chayim - Trees of Life) and covered with a cloth mantle in the Ashkenazic tradition and then read laying down on the table, or the scroll is placed in a wooden or silver case in Sephardic congregations and read while the scroll is standing up.
A new or used Torah scroll is very expensive and for a while was subject to theft in some locations. A Torah Registry was formed to prevent trafficking in stolen scrolls. Since one could not write in the scroll to note how it was different from any other scroll, the Registry developed a system of putting tiny holes in a set pattern so that the scroll and text could be identified.
Next Week : How to Treat a Torah Scroll
Laws Relating to the Torah
There are many myths and misunderstandings in relation to the scroll of the Torah. Let us examine what a Torah scroll is and what it is not. Basically, The Torah scroll is one of the oldest living scribal traditions in the world. The oldest scroll that we have are from ancient Israel from around the first century B.C.E. The "Dead Sea Scrolls" include biblical documents and they are identical to that which we have today. The love that the scribes who wrote the scrolls of the Torah had was so great that even after thousands of years, there are still few errors in the transmission of the words. Not bad for a document that relied upon the human hand to copy it faithfully!
That is not to say that there are no errors in the text. In the eighth and ninth centuries, groups of scholars who became known as the "Massorites’ began to record and preserve the ancient scribal traditions. They counted every word in the text, they counted every letter in the scroll, the counted and recorded every time the text skipped a few spaces or when a line ended and was continued on the next line. These notes are included to this day at the end of each book of the Torah in the printed volumes. The Massorites also established forever the proper vowels for each word in the Torah and the accent marks (Trops) for each phrase.
It was the vowels that caused all the trouble. Sometimes it was not possible to know exactly how a word should be pronounced. Two schools of Massorites promoted often two different spellings and pronunciations. While there were not very many errors, there were some places where, over time, a small "yod" slowly became a longer "vav" or a "vav" was extended into a "final nun". The reverse process was also possible. Sometimes similar letters were confused (Which may explain why the letters in the first and last words of the "Shema" are enlarged, so as not to be confused with similar looking or similar sounding letters). In the tenth century, Rabbenu Moshe ben Maimon (Maimonidies) finally ruled between the two schools of Massorites. One tradition became the way the text would be read aloud, the other tradition would be the way the words would be spelled. We use this compromise to this very day.
A Torah scroll is always written by hand on parchment. Since no additional marks may be made in the parchment, lines are scratched into the parchment to keep the lines and columns straight. Letters are not written on the line as we do in English, but the special Hebrew script is "hung" from the line above. Certain letters are written with little "crowns" on them. It was once said that Rabbi Akiva, the great sage from the days of the Bar Kochba Rebellion, could deduce mountains of laws from each of these little crowns. We have no record of Rabbi Akiva actually doing this, but it raises his abilities exponentially. It takes about a year for a scribe to write a scroll of Torah.
Writing a Torah scroll is a very important Mitzvah in Judaism, but since it takes a great deal of skill, it is not one that can be done very often. For this reason, when a scribe writes a new Torah, he will leave the last few sentences unfinished, the last words outlined but not filled in. The final letters are filled in when the scroll is dedicated by those who have a hand in dedicating the scroll. Thus we have the ability to actually "write" a Torah by filling in one word or one letter. Once a page is finished by the scribe, it is checked over and attached to the previous sheet. Great care is taken to handle the "pages" since the ink dries on the parchment but is not absorbed. If a letter or part of a letter is missing, no matter which letter or word is deformed, than the entire scroll is not permitted to be used. A scribe can scratch off a letter or word in order to repair a damaged scroll. It is customary to have Torah Scroll checked by a competent scribe every few years.
Torah scrolls are rolled on wooden roller (called Atz Chayim - Trees of Life) and covered with a cloth mantle in the Ashkenazic tradition and then read laying down on the table, or the scroll is placed in a wooden or silver case in Sephardic congregations and read while the scroll is standing up.
A new or used Torah scroll is very expensive and for a while was subject to theft in some locations. A Torah Registry was formed to prevent trafficking in stolen scrolls. Since one could not write in the scroll to note how it was different from any other scroll, the Registry developed a system of putting tiny holes in a set pattern so that the scroll and text could be identified.
Next Week : How to Treat a Torah Scroll
HMS-14 Reading the Torah: How to Have an Aliyah II
May 26, 2003 - Number 14
Reading the Torah: How to Have an Aliyah II
There are a number of honors that are related to the Torah Service that do not require a blessing or the formal choreography that a regular Aliyah requires. There are basically three other types of honors, one is opening the Ark either before or after the reading of the Torah, second is carrying the Torah around the congregation, and the third is the twin honor of Hagbah and Gelilah.
Opening the Ark is a rather simple honor but it has great status. Even those who might not take any other honor usually will accept the honor of Peticha, To open the Ark. The honor is beyond the physical act of opening the doors and maybe pulling back the curtain. It is the spiritual act of bringing Torah to the congregation. In our congregation, at the beginning of a Bar or Bat Mitzvah, we have a ceremony where the parents, grandparents and the student all have this honor. The Grandparents take the Torah from the ark and hand it to the parents who hand it to their child. This re-enacts the passing of the Torah from Moses, to Joshua and from Joshua to the Elders and from the Elders to the Members of the Great Assembly. This transmission of Torah is found at the very beginning of the Talmudic Tractate of Avot. The Grandparents physically show how they have transmitted Torah and Jewish tradition from one generation to the next.
Carrying to Torah is a separate honor. The Torah is the greatest possession of the Jewish people. Every member of the congregation wishes to draw close to it and to reach out and touch it. The one who carries the Torah leads the "parade" of others (Rabbi, Cantor, President, other honorees etc.) around the congregation. The congregation sings as the Torah parades past and touch the mantle with a tallit or a siddur and then kiss the spot that touched the Torah. It is a show of love and respect. In some congregations the Torah is carried twice, once before the reading and the other after the reading. A different route is used each time so that everyone will have an opportunity to kiss the Torah as it passes by.
Hagbah is the honor of lifting the Torah off the table after it is read. It requires some strength in the arms, but not as much as one would think. When properly done, the Torah is opened, lifted by levering it off the table and raised high into the air. The Hagbah then turns around so the writing in the Torah is visible to the entire congregation. One should strive to be able to show about three columns of text as one turns the Torah to the congregation. The Hagbah then turns around again and sits on a nearby chair. The Gelilah then comes forward to place the mantle and crowns back on the Torah. When finished, either the Torah is held by the Hagbah until the Torah carrier is called to carry it around the synagogue or it is lifted into a special Torah cradle where it will sit until it is time to carry it.
When the Torah is raised the congregation chants "This is the Torah that Moses set before the entire congregation of Israel, Given by G-d through Moses." Some will lift their pinky finger toward the Torah as an act of honor while they recite this prayer, as if reaching out to touch the text.
Next Week : What is a Torah and the Halachot that apply to it
Reading the Torah: How to Have an Aliyah II
There are a number of honors that are related to the Torah Service that do not require a blessing or the formal choreography that a regular Aliyah requires. There are basically three other types of honors, one is opening the Ark either before or after the reading of the Torah, second is carrying the Torah around the congregation, and the third is the twin honor of Hagbah and Gelilah.
Opening the Ark is a rather simple honor but it has great status. Even those who might not take any other honor usually will accept the honor of Peticha, To open the Ark. The honor is beyond the physical act of opening the doors and maybe pulling back the curtain. It is the spiritual act of bringing Torah to the congregation. In our congregation, at the beginning of a Bar or Bat Mitzvah, we have a ceremony where the parents, grandparents and the student all have this honor. The Grandparents take the Torah from the ark and hand it to the parents who hand it to their child. This re-enacts the passing of the Torah from Moses, to Joshua and from Joshua to the Elders and from the Elders to the Members of the Great Assembly. This transmission of Torah is found at the very beginning of the Talmudic Tractate of Avot. The Grandparents physically show how they have transmitted Torah and Jewish tradition from one generation to the next.
Carrying to Torah is a separate honor. The Torah is the greatest possession of the Jewish people. Every member of the congregation wishes to draw close to it and to reach out and touch it. The one who carries the Torah leads the "parade" of others (Rabbi, Cantor, President, other honorees etc.) around the congregation. The congregation sings as the Torah parades past and touch the mantle with a tallit or a siddur and then kiss the spot that touched the Torah. It is a show of love and respect. In some congregations the Torah is carried twice, once before the reading and the other after the reading. A different route is used each time so that everyone will have an opportunity to kiss the Torah as it passes by.
Hagbah is the honor of lifting the Torah off the table after it is read. It requires some strength in the arms, but not as much as one would think. When properly done, the Torah is opened, lifted by levering it off the table and raised high into the air. The Hagbah then turns around so the writing in the Torah is visible to the entire congregation. One should strive to be able to show about three columns of text as one turns the Torah to the congregation. The Hagbah then turns around again and sits on a nearby chair. The Gelilah then comes forward to place the mantle and crowns back on the Torah. When finished, either the Torah is held by the Hagbah until the Torah carrier is called to carry it around the synagogue or it is lifted into a special Torah cradle where it will sit until it is time to carry it.
When the Torah is raised the congregation chants "This is the Torah that Moses set before the entire congregation of Israel, Given by G-d through Moses." Some will lift their pinky finger toward the Torah as an act of honor while they recite this prayer, as if reaching out to touch the text.
Next Week : What is a Torah and the Halachot that apply to it
Sunday, May 25, 2003
HMS-13 Reading the Torah: How to Have an Aliyah
May 26, 2003 -Number 13
Reading the Torah: How to Have an Aliyah
For all too many Jews, the idea of being called to the Torah for an Aliyah fills them with terror and trepidation. But for centuries, having an Aliyah is one of the highest honors that a congregation can bestow on one of its members. It does not have to be a moment of rapid heartbeat and sweat. Rather, with a little preparation one can actually look forward to receiving this honor.
All one really needs to know is the Torah Blessings. Most Jews learn this at their Bar Mitzvah but for some it may have been a while since they last recited it. The Torah Blessings can be found in almost every siddur and usually are also transliterated for the Hebrew Challenged. There is a special melody for these blessings (one recited at the beginning of the Aliyah and one recited at the end) but it is permitted to just read them without the melody. The only Hebrew one is required to recite during an Aliyah are these blessings. In almost every congregation in the world, a copy of these blessings can be found next to the Torah on the Bima so it is not necessary to memorize the blessings, only to be familiar with them. In the United States, there is also a transliteration of the blessings on the Bima as well.
The other piece of information needed in advance is one’s Hebrew Name. A complete Hebrew name consists of your own name and the name of your parents. For example, the Name "Hiyyim Yaakov" is not enough. The full name should be "Hiyyim Yaakov ben Avraham V’Sara" If one is a Cohen or Levy, that is a descendant of one of those ancient tribes, than that title is also added to the name. These title as passed down from Father to children. Mothers can not pass down their title but may still use it for their own names.
When given an Honor, one is given the number of that honor. Often the first two honors are reserved for a Cohen or Levy the others are only numbered. The number of Aliyot change with the service. Weekdays and Shabbat Afternoon three are called for an Aliyah. On Rosh Hodesh we call 4, on major Festivals, five are called and on Yom Kippur morning, six are called. On Shabbat there are seven Aliyot. The Maftir is an additional reading done on holidays and Shabbat. This takes a lot of planning and preparation and will be the subject of a future HMS installment.
When one is called for an Aliyah, one ascends the bima from the location closest to the table where the Torah is being read. The honoree takes his or her place at the side of the Torah reader. The Honoree gives the Torah reader (Called a Baal Koray, the Master Reader)his or her Hebrew Name and they are officially called up for the honor. Sometimes the gabbi who assigns the honors will ask for a Hebrew Name in advance so the Baal Koray can call the Honoree by name when they are first called from the floor. The Baal Koray will point to a spot in the Torah where the reading will begin. The Honoree takes his or her Tallit or the binder from the Torah and touch gently the spot indicated by the Baal Koray. Notice that we never touch the letters in the Torah with our hands lest they smudge or invalidate any letters since this will invalidate the entire Torah. After touching the Torah, we kiss the tallit where we touched it to the scroll. We then take hold of the lower two "handles" of the Torah, hold the scroll open on the table and recite the blessing before the reading of the Torah. The line recited by the congregation is repeated by the honoree and then continues with the rest of the blessing. The honoree then steps to the side to allow the Baal Koray to read from the scroll.
When the reading is finished (each honor must have at least three sentences to be valid, some are quite longer since we don’t like to break up a story in the text) the Baal Koray will point to the place where the reading ended. Once again we touch the spot with the tallit or Torah binding and then take hold of the lower "handles" we close the scroll (don’t roll it or the Baal Koray could lose his place!!) And then we recite the blessings for after the reading.
When the honor is over, we don’t want to quickly leave the bima. We stay at the table for the following honor (the gabbi at the table will show you where to stand or just look where the person ahead of you stood and then take his or her place) When the following honor is finished, we exit the bima from the side farthest from the Torah table and shake hands with the people on the bima and those who are in the congregation as we come off the bima. They will say "Yashir Koah!" meaning, you should always be strong. The correct reply is "Baruch Yiheyeh" meaning, there should be a blessing upon you. This is a reminder that we bring a part of the sanctity of the Torah down with us as we return to our seats. Others want to shake our hand so that a part of that holiness will rub off on them.
When in doubt as to what to do, a gabbi or just about anyone else on the bima can guide you. (The exception may be the person who had the honor before you, he or she could be just as lost as you) Don’t be afraid to ask.
Certain times are appropriate for having an Aliyah. One can be so honored on a birthday or anniversary, on a day that is special at home (baby naming, birth of a son, bar or bat Mitzvah, or a pending wedding) or to celebrate something from work. One has an Aliyah when setting out on a long journey or when one returns safely home. One also has an honor before difficult surgery and after the recovery or after any life threatening experience. (There is a special blessing for escaping danger). If any of these apply the Rabbi may come to your side and recite a special prayer of thanksgiving, the "Mi Shebayrach" There is also a prayer when one has an honor on the yahrtzeit, the anniversary of the death of a close relative. Some congregations do not do these on Shabbat morning. One would come back for a Monday, Thursday or Saturday afternoon service for the special memorial prayer
Reading the Torah: How to Have an Aliyah
For all too many Jews, the idea of being called to the Torah for an Aliyah fills them with terror and trepidation. But for centuries, having an Aliyah is one of the highest honors that a congregation can bestow on one of its members. It does not have to be a moment of rapid heartbeat and sweat. Rather, with a little preparation one can actually look forward to receiving this honor.
All one really needs to know is the Torah Blessings. Most Jews learn this at their Bar Mitzvah but for some it may have been a while since they last recited it. The Torah Blessings can be found in almost every siddur and usually are also transliterated for the Hebrew Challenged. There is a special melody for these blessings (one recited at the beginning of the Aliyah and one recited at the end) but it is permitted to just read them without the melody. The only Hebrew one is required to recite during an Aliyah are these blessings. In almost every congregation in the world, a copy of these blessings can be found next to the Torah on the Bima so it is not necessary to memorize the blessings, only to be familiar with them. In the United States, there is also a transliteration of the blessings on the Bima as well.
The other piece of information needed in advance is one’s Hebrew Name. A complete Hebrew name consists of your own name and the name of your parents. For example, the Name "Hiyyim Yaakov" is not enough. The full name should be "Hiyyim Yaakov ben Avraham V’Sara" If one is a Cohen or Levy, that is a descendant of one of those ancient tribes, than that title is also added to the name. These title as passed down from Father to children. Mothers can not pass down their title but may still use it for their own names.
When given an Honor, one is given the number of that honor. Often the first two honors are reserved for a Cohen or Levy the others are only numbered. The number of Aliyot change with the service. Weekdays and Shabbat Afternoon three are called for an Aliyah. On Rosh Hodesh we call 4, on major Festivals, five are called and on Yom Kippur morning, six are called. On Shabbat there are seven Aliyot. The Maftir is an additional reading done on holidays and Shabbat. This takes a lot of planning and preparation and will be the subject of a future HMS installment.
When one is called for an Aliyah, one ascends the bima from the location closest to the table where the Torah is being read. The honoree takes his or her place at the side of the Torah reader. The Honoree gives the Torah reader (Called a Baal Koray, the Master Reader)his or her Hebrew Name and they are officially called up for the honor. Sometimes the gabbi who assigns the honors will ask for a Hebrew Name in advance so the Baal Koray can call the Honoree by name when they are first called from the floor. The Baal Koray will point to a spot in the Torah where the reading will begin. The Honoree takes his or her Tallit or the binder from the Torah and touch gently the spot indicated by the Baal Koray. Notice that we never touch the letters in the Torah with our hands lest they smudge or invalidate any letters since this will invalidate the entire Torah. After touching the Torah, we kiss the tallit where we touched it to the scroll. We then take hold of the lower two "handles" of the Torah, hold the scroll open on the table and recite the blessing before the reading of the Torah. The line recited by the congregation is repeated by the honoree and then continues with the rest of the blessing. The honoree then steps to the side to allow the Baal Koray to read from the scroll.
When the reading is finished (each honor must have at least three sentences to be valid, some are quite longer since we don’t like to break up a story in the text) the Baal Koray will point to the place where the reading ended. Once again we touch the spot with the tallit or Torah binding and then take hold of the lower "handles" we close the scroll (don’t roll it or the Baal Koray could lose his place!!) And then we recite the blessings for after the reading.
When the honor is over, we don’t want to quickly leave the bima. We stay at the table for the following honor (the gabbi at the table will show you where to stand or just look where the person ahead of you stood and then take his or her place) When the following honor is finished, we exit the bima from the side farthest from the Torah table and shake hands with the people on the bima and those who are in the congregation as we come off the bima. They will say "Yashir Koah!" meaning, you should always be strong. The correct reply is "Baruch Yiheyeh" meaning, there should be a blessing upon you. This is a reminder that we bring a part of the sanctity of the Torah down with us as we return to our seats. Others want to shake our hand so that a part of that holiness will rub off on them.
When in doubt as to what to do, a gabbi or just about anyone else on the bima can guide you. (The exception may be the person who had the honor before you, he or she could be just as lost as you) Don’t be afraid to ask.
Certain times are appropriate for having an Aliyah. One can be so honored on a birthday or anniversary, on a day that is special at home (baby naming, birth of a son, bar or bat Mitzvah, or a pending wedding) or to celebrate something from work. One has an Aliyah when setting out on a long journey or when one returns safely home. One also has an honor before difficult surgery and after the recovery or after any life threatening experience. (There is a special blessing for escaping danger). If any of these apply the Rabbi may come to your side and recite a special prayer of thanksgiving, the "Mi Shebayrach" There is also a prayer when one has an honor on the yahrtzeit, the anniversary of the death of a close relative. Some congregations do not do these on Shabbat morning. One would come back for a Monday, Thursday or Saturday afternoon service for the special memorial prayer
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