PARTII
THE TASK OF THE PARNAS
GENERAL POINTS
As will be seen below, Din or Minhag lays down or suggests in advance the allocation of many Mitsvot, but for the large remaining part, where the Pamas can use his discretion, the following general points are worth bearing in mind.
i. The service is a combined act of public worship and private devotion. It is, and should be kept, holy, and it follows that, where possible, Mitsvot should be given to people who will perform them in the right spirit, with dignity, and even with grace. If there are people lacking in these qualities, a tactful word of guidance or instruction (through the Hazan, perhaps) may be helpful: but not during the service.
2. It is important to see that, over a period, the Mitsvot are distributed as widely as possible, so as to give the greatest pleasure to the largest number. The more people that take an active part in the service the better.
3. Every effort should be made to encourage the young to take an interest, and there is no better way than by giving them Mitsvot. Difficult as it may seem, such encouragement of the young must be combined with a due respect for age, for it is age and learning, not wealth, rank, or eminence, that constitute the true aristocracy in the synagogue.
4. The task of the Parnas will be greatly eased if he can count on the co-operation and the active goodwill of the Ministers and the Shamash. Indeed it is vital to give these servants of the Kahal every encouragement, and to recognize and acknowledge the merit of their work, both in general and in particular. Criticism is all too common and all too easy: praise is all too rare.
5. It is quite a good idea for the Parnas Presidente to read the Parashah and the Haphtarah at home during the week; this may sometimes suggest useful ideas. Moreover, the Parnas should be in a position to correct the Hazan, should the latter make a mistake in the reading.
6. The Parnas should not forget visitors, and should give them a welcome, where appropriate, in the form of a Mitsvah. But they should not be offered Mitsvot which, from their ignorance of our ritual, they might find it difficult to perform.
7. One should avoid giving too many Mitsvot on one day to members of any one family, except of course on the occasion of a special Simhah.
8. It is better not to give Mitsvot to Parnasim in office (or to the Gabay), unless for some special reason: for to be in the Banca is itself a sufficient Mitsvah.
9. The careful Pamas, on entering the synagogue, will inquire of the Shamash if there is anything special on that day (for example, births, forthcoming marriages, confirmations, bereavements, Nahalot, distinguished visitors, or the like). A first-class Shamash can give invaluable help on these and similar points.
Io. The offer of a Mitsvah, once made, should not be withdrawn or replaced by another. If, after a person's name has been announced, it is found that he is not present, or cannot perform the Mitsvah, the announcement must not be altered or amended; but some other person must be discreetly asked to take his place. A person to whom a Mitsvah has been offered should not refuse it, unless by reason of absence, infirmity, or the like.
Iii. On Shabbat, the distribution of the Mitsvot is settled immediately after the Kedushah of the Amidah of Shahrit, either by the Parnas Presidente, or, if he is absent, by the Par'nas or Gabay next in order. On Festivals, this is done during the latter part of the Hallel. Accordingly, if the Parnas Presidente arrives later than that, it is the Pamas (or Gabay) next in order who will arrange the Mitsvot and who will actually preside.
,2. To preside is in itselfa Mitsvah, and therefore a Parnas
not preside during his thirty days of mourning (see below). should
follows: the Parnas Presidente and the other Parnasim in rotation, the Gabay, the Treasurer and Parnas of I-leshaim, the Parnasim of Hebra, the Treasurer of Beth Holirn, the Parnasim of Beth Holim, the Parnas of Terra Santa, the President of the Welfare Board, the Parnas of Cautivos, the Elders of the Congregation according to seniority of age, and the Yehidim of the Congregation (other than the salaried officers) according to seniority of age. The President and Vice-President of the Elders have no precedence here; they merely rank as Elders. When there is a change of Parnas Presidente on Rosh Hodesh, and when there are two days of Rosh Hodesh, the change takes place on the first day.
THE ALIYOT
(Shabbat)
1. On Shabbat seven persons are normally called, excluding the Maphtir; but this seven may be increased to nine (not eight). A fairly sparing use should be made of this facility, for it tends to interrupt the reading too much. If nine people are to be called, the Hazan must be warned in advance, in order to make the necessary additional pauses (Haphsakot). These additional breaks are now made in the seventh or the sixth parasha (they were formerly made in the first). In some congregations an eighth person is occasionally called up after the Kaddeesh Le'ela as 'Bimqom Maphtir' (in the place of the Maphtir); and the Maphtir himself goes up to the Tebah to read the Haphtarah after this eighth person has said his concluding blessing. This device enables an eighth person to be called up, but it is better avoided on a day when only one Sepher is taken out, for there is no authority in Din for calling UP an eighth person on such a day just for the repetition of the last few verses of the Parashah: further, eight is an even number (cf. p. 23). On a Sabbath when two or more Sepharim are taken out, this objection loses a part of its force, for the reading from a second Sepher constitutes a separate and additional Mitsvah; but even so, it is better avoided, as introducing an irregularity into the service.
2. No person is to be called up unless he is able to say the blessings properly. If he knows the blessings, but hesitates through nervousness, the Hazan may prompt him.
4. If no Cohen is present the Mitsvah of being called up first should be offered to a learned or pious man, for example, the Haham, a Hazan, or someone of religious standing and not too young. If such is called, the second Aliya is not to be offered to a Levi, but to an Israelite. A Levi should not be called first, when no Cohen is present. If a Cohen is present, but no Levi, the Cohen is called again for the second Parashah. On a special occasion, a second Levi may be called, either sixth or seventh,, and he may so be called, even though no Cohen is present.
5. For the reasons given above, the third portion is suitable for a bridegroom during the week of his marriage, the father of a newborn son or daughter, an engaged man on the Sabbath before his wedding, and a newly engaged man (in that order of precedence). It is also suitable for a distinguished visitor or for a visiting preacher.
6. The seventh portion (Mashlim) is suitable for a man of standing, not too young, and the sixth is but slightly less honorific (Samuch). As between the two, it must be remembered that in the synagogue old age (followed by learning) is the prime aristocracy and that these rank before official position. Thus, if it is proposed to call up for sixth and seventh an Elder aged say fifty, and also a septuagenarian who is not an Elder, the Elder should be called samuch, and the older man seventh (Mashlim).
7. Usually, the Bar Mitsvah is called fifth, and his .But if the fifth portion is unsuitable, another portion can be given to the boy. If he is a Cohen or Levi, he should naturally be called first or second, as the case may be. There should be no Bar Mitsvah on the intermediate Sabbath of Pesah or Succor, nor on the first days of Festivals or Holy Days which fall on Sabbath, on the eighth day of Passover or the second day of Shavuot (which can fall on Sabbath), nor on Shabbat Bereshit.
It is a good custom to call up the Bar Mitsvah on the Sabbath following that on which he read his portion, in order to encourage his interest in the service.
8. Our order of preference as between the seven Aliyot, as given above, is just our local custom in London; elsewhere the order of preference may be different. For this reason it may sometimes be advisable, in offering a Mitsvah to a visiting Rabbi, to explain to him (through the Shamash) that the Mitsvah we propose to offer him is considered the most honorific of all, here in London: but that if he would prefer some other we would gladly meet his wishes.
9. Father and son, brother and brother, or grandfather and grandson, should not be called up for successive Aliyot. The reason for this is said to be the desire to avoid the evil eye (i.e. the eye of envy or malice), to which prominent persons were said to be peculiarly susceptible. Hence, it is wise not to make any family too prominent in this way.
io. The third portion in Behukotai (the fifth, when Behar and Behukotai are read together),, and the sixth in Ki Tabo called, respectively, the Tocheha and the Kelalot, describe the national calamities which would follow disobedience to God. Many people therefore prefer not to be called up for them (a superstition which should not be encouraged). The proper course is for the presiding Parnas to have himself called up for these portions or, if this is not possible, to make sure that the person called has no objection.
. On Shabbat Shuva it is customary to call up those who attend the Medrash.
i i. The synagogue ranks married men above bachelors, because of the assumption that a married man is likely to lead a more regular life. Wedded life was regarded by the Rabbis as the most natural and most exalted state.- the unmarried man lives (as it was said) without joy, without blessing, and without good. According to another Talmudic passage, all sins are forgiven at marriage. Again, an unmarried man was said to be only half a man, and at one time unmarried men were forbidden to live in Jerusalem, the holy city.
12. While the Sepher is on the reading-desk5 there must always be three people standing there: the Hazan, the Parnas, and the person called up. This to remind us that at the covenant at Horeb there were present God, Moses, and the children of Israel: three parties, for Moses stood there to show the word of the Lord to Israel., Accordingly, if the Hazan calls himself up, or the Parnas has himself called up, the person called previously does not leave the Tebah, but waits there until the Parashah in question has been finished, and the next person has been called up. If the Hazan is so called up, the person previously called stands on the left of the Hazan; if the Parnas is called up, that person stands temporarily in the place of the Parnas.
I3. On occasions of family rejoicing (a Bar Mitsvah, approaching wedding, engagement, or the like), the Parnas will naturally take account of the wishes of the people concerned, in his allocation of Mitsvot.
I4. If there is no Minyan it is permissible to read the Parashah from a pointed text, but the Echal is not opened, no Sepher is taken out, and there are no Mitsvot.
MOURNING, HASHCABOT, AND NAHALOT
A man should not be called to the Sepher, or given any other
Mitsvah during the thirty days after the burial of a parent,
brother, sister, or child. The Rabbis say that we can only pray, in the fullest sense, from a joyful heart (Mitoch Simha), an idea no doubt associated with Psalm C ('Serve the Lord with gladness'). It is felt, therefore, that intense grief is incompatible with prayer; a man requires an interval to recover from the blow. Originally this period was seven days, as provided by Din, corresponding to the seven days of mourning at home (Shib'a), itself a reference to the seven days of mourning by Joseph for Jacob;, but in London we have extended it to thirty days, the period during which the children of Israel mourned for Moses in the plains of Moab . 'I'he thirty days are deemed to be ended by the advent of any of the three Festivals; if the New Year occurs within the seven days, the thirty days are deemed to end at the Day of Atonement following. If the Day of Atonement occurs within the seven days, the thirty days are deemed to end at the beginning of Succor. If the first day of Succor falls within the seven days, the thirty days are reduced, and last for only eight days after Simhat Torah. If a person is buried on one of the intermediate days of Pesah or Succot, the thirty days are kept as from the evening of the last day of that Festival. The mourner (Abel) should be called up as soon as possible after the end of the thirty days a Hashcaba is said on the Sabbath following the burial, after the Haphtarah. If a Festival or Holy Day occurs during the seven days, this Hashcabah is said on such Festival or Holy Day.
it is undesirable that individual Hashcabot should be read immediately after the reading of a Parashah, except (i) at the end of the thirty days, (2) during, and at the end of, the eleven months, or (3) on anniversaries of the death (called Annos or Nahala)., But even with these limitations it may well happen that more people have Nahala (or otherwise qualify for an individual Hashcaba) than can be accommodated, more particularly if there is a Bar Mitsvah or other special event. Naturally, everyone would prefer to be called up and to have his own separate Hashcaba said, and the difficulty must sometimes be explained tactfully to the disappointed.
It is an old custom for a man who has Nahala to read the Haphtarah on the Sabbath preceding the anniversary. Here again, there may be conflicting claims. In the case of this Mitsvah, as in all Mitsvot, it is very undesirable that anyone should think that
he has a prescriptive right to it (hazaka): and it is against our practice to allow this to happen.
THE HAPHTARAH
It is most important that this Mitsvah should be properly performed. The general points to be borne in mind are the following:
(a) The Maphtir should read the Haphtarah in the right spirit, not as a piece of virtuosity or exhibitionism, but as a reverent contribution to the dignity and beauty of the service.
(b) Not only should his pronunciation of Hebrew be correct, but he should be encouraged to study the context and meaning of the passage, and if possible to read a good commentary on the same. Too many people read a Haphtarah without properly understanding what it is all about.
(c) His Tangamim should be correct, but too rigid an insistence on exact conformity with our own special London rendering is not necessary.
(d) He must be audible, and, if possible, pleasant to hear.
(e) Everything possible should be done to enlarge the panel of
those able and willing to read Haphtarot, especially young people.
A boy may read a Haphtarah before reaching the age of thirteen. In such case he is called up Maphtir (not by name), and the person called before him waits on the Tebah until the Hazan has repeated the reading of the last few verses of the Parashah, and the boy has said the concluding blessing.
Those wishing to read a Haphtarah for the first time should consult one of the Hazanim to make sure that the required standard is reached. Any Ijazan who is in doubt about the proficiency of the would-be reader should be encouraged to say so frankly. Even those who have previously read Haphtarot might be well advised to go over the passage with one of the Hazanim, and this is But not on a Sabbath when there are two or more Sepharim.
Certain Haphtarot, either because of their tenor, or because of the importance of the occasion, should be read only by married men, or by those over the age of forty. A list of these Haphtarot will be found in Appendix C.
For the three Haphtarot immediately preceding the Fast of Ab, the tune of the opening blessings is altered, and some people, following the custom of Amsterdam, modify the Ta'amim throughout. We have no strict rule on this, but clearly these three Haphtarot should be read only by those familiar with the variations.
OTHER SHABBAT MITSVOT
The Mitsvot connected with the Sepher arise, of course, on other days besides Shabbat, when the Law is read.
The Mitsvah of Petiha (Portas) is suitable for an elderly man but should by no means be confined to such. It offers, perhaps, a special opportunity for prayer since it involves approaching so closely the most sacred part of the synagogue. It is therefore a good Mitsvah to offer to a man whose wife is in her last month of pregnancy.
The carrying of the Sepher may well be entrusted to a man in the prime of life, or even to a youth .- but he should be familiar with our ritual, so that he times himself properly on the return to the Echal. If in doubt he should be encouraged to practise the circuit beforehand with the Shamash.
Due honour must always be paid to the Sepharim. They are never to be left unattended, except when in the Echal; they must always be carried5 supported, raised, or on the reading-desk. The Kahal honours the Sepher by bowing to it when carried in procession or raised, by not turning their back on it, and by rising when the person carrying it rises. The Kahal also rises out of respect to the Echal whenever the doors are opened or closed.
It is our custom not to remove all the Sepharim from the Echal, but always to leave at least one therein: just as the two Tables of the Law remained permanently in the Ark.
If by accident the wrong Sepher has been taken out of the Echal, it should not be replaced and another taken out instead (even though the first one taken out may be rolled to another Parashah). To take a Sepher out, and then to replace it and take out another, would be to show disrespect (Bizzayon) to the Sepher first taken out.
If during the reading of the Sepher a letter or word is thought to be defective, or so worn as to be hardly legible, and if there is a doubt on this account as to whether that particular Sepher is fit for use, the Din lays down that a young boy shall be called to see if he finds the writing clear enough to read. If he does, his judgement is accepted; but if he finds it impossible to read, that Sepher is declared Pasul (unfit for use), and must be replaced by another. The same applies if a letter or word is found to be missing.
If a Sepher is thus found to be Pasul during the reading of the Parashah, it is rolled up and left on the Tebah while another Sepher is taken out of the Echal in silence. The portion in which the defect occurred is then read afresh from the second Sepher, followed by the rest of the Parashah.
If by misfortune a Scpher is dropped, the event is considered an
ill omen, and the persons present should fast for a day as a kind of
penance. Such a day is appointed by the Haham or by his repre-
sentative.
Although the Mitsvah of Gelila (Bells and Band) was once considered of great importance, as explained above, we nowadays usually give these two Mitsvot to young boys, except on New Year and the Day of Atonement. The Mitsvot of the Bells and the Band are a useful and pleasant way of allowing a boy to play an active, if small, part in the service.
The Mitsvah of Levantar (raising the Sepher, or Hagbaha) is reserved for members of the Society of Levantadores, elected by
the Elders. They must pass a test as to their proficiency before election.
Ascama 60 provides that a Rogativa shall be recited only with
the consent of the Parnas Presidente. Usually we say the shorter form (the Misheberach), but, if anyone were to ask for the longer form, this could hardly be refused.
The Zemirot, a collection of blessings, Talmudic passages, Psalms, and other readings,, are intended to prepare the mind of the worshipper for the Shahrit service proper. They are read in our synagogues by a panel of people who undertake this Mitsvah; in former times they were often read by a man who had Nahala. it is most desirable to enlarge the number of people willing and able to read this attractive and beautiful part of the service, and especially, to interest younger members in it.
The Hashem Melech, a short verse, is often read by a very young boy, and forms a useful initiation into the service.
THE THREE FESTIVALS
The Bircat Cohanim. It is essential for the Cohanim to remove their shoes (if made of leather) and to wash their hands before the blessing. Our former practice was to ask certain of the Leviim to take part in this, but now they all take part in it. Any Cohen who does not propose to say the blessing should leave the synagogue while it is being recited. But every Cohen should be encouraged to take part in the blessing, and thus perform his duty. These rules of course apply equally to Rosh Hashana and to Kippur.,
We have already referred to the opening of the Echal for the Prayer for the Dew in the first day of Pesah, and for the rain on the Eighth Day of Solemn Assembly. These Mitsvot are announced together with the other Mitsvot, before the reading of the Law. On the seventh day of Pesah it is our present custom to give the principal Mitsvot to Elders, but the Haham must be offered the Mitsvah of being called fifth (on Sabbath, seventh) for the Song of Moses.
On the first day of Pentecost, the Thesoureiro or the Parnas of Heshaim presides (Ascama 58). The Haham must be offered the Mitsvah of being called for the Ten Commandments.
The Cohanim remove their shoes in allusion to the passage in Exodus iii. 5 ('Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground').
We have already mentioned the procedure for the Hosha'anot on Succot. On the seventh day, Hosha'ana Rabba, the seven Sepharim taken out have to remain for a considerable time on the Tebah, during the circuits; and these Mitsvot should therefore be given only to able-bodied men. The first two Sepharim are carried by the Hatan Torah and the Hatan Bereshit.
On the Eighth Day of Solemn Assembly, the principal Mitsvot are given to Elders.
On the eve of Simhat Torah, seven circuits are made with seven Sepharim, or a larger uneven number. It is usual for the bearers to change at every circuit, the original bearers resuming at the seventh or last circuit. This procedure makes possible a very wide distribution of Mitsvot, and the occasion is one of joy and relaxation. We usually include among the Sepharim very small scrolls, so that quite young boys can share in the Mitsvah. In addition to the seven Sepharim, the first taken out stays on the Tebah during the circuits, and is called the Sepher Hakafot. For the first and the last circuits the first three Sepharim are carried by the Haham, the Hatan Torah, and the Hatan Bereshit, respectively.
On Simhat Torah and Shabbat Bereshit, the Hatan Torah and the Hatan Bereshit, respectively, open the Echal on entering the synagogue, and it remains open for the whole service (except for the priestly blessing on Simhat Torah). On these two days the number of persons called up may be increased, and the Hatanim distribute the Mitsvot, each on their respective days. On Shabbat Bereshit the Hatan Bereshit is called first, whether or not he is a Cohen; and the Hatan Torah is called second. Both Hatanim read their own portions if able to do so; they, and their attendants (Shushbinim), sit in the Banca. On Shabbat Bereshit the Cohanim leave the synagogue during the reading of the first portion, unless the Hatan Bereshit is himself a Cohen.
ROSH HASHANA
The allocation of the Mitsvot for the High Holidays is quite an
undertaking, for on the two days of Rosh Hashana and on Kippur
the total number of Mitsvot exceeds one hundred. It is therefore essential to make all arrangements well in advance, as far as possible, in order to avoid confusion and embarrassment at the last moment. A complete list of the Mitsvot for these days will be found in Appendix D.
The important and solemn character of these days makes it necessary to use special care. People who have publicly flouted the laws of the Torah (for example by marrying Gentiles without conversion) are not suitable for any of the more important Mitsvot, and indeed should probably be passed over altogether. Further, the most important Mitsvot should go to married men, or to men over the age of forty.
The Seganim should be persons with a good knowledge of Hebrew and a good knowledge of the service, for the reasons given in Part 1. They should also be observant. But in addition it must be remembered that they have to stand, at certain services, for a very considerable time. Accordingly this Mitsvah is not very suitable for the infirm or the very old, although they may qualify on other grounds.
No one should perform a Mitsvah on Kippur unless he is fasting at the time, and this also applies to the Parnas Presidente, for it is a Mitsvah to preside.'
The large number of Mitsvot on these days generally makes it possible to include all the Elders, but there is a case for leaving out the Parnasim in office, as suggested above. Apart from the Elders, it is generally felt that those Yehidim who attend the Sabbath services regularly have a special claim to be remembered on the Yamim Noraim.
On Rosh Hashana the Tokea is called up third, whether it be a Sabbath or not.
The Haphtarot on these days require a Maphtir with a sufficiently powerful voice (in addition to the other necessary qualifications), for the building is very crowded and it is the more difficult to make oneself audible in every part.
Certain of the Mitsvot (the Zemirot on all three days, and the Portas for Shahrit on Kippur) require very early attendance. The Echal must in any case be opened on Kippur before Baruch Sheamar is said; and if the person entrusted with this Mitsvah is not present by then, someone else must do it for him.
KIPPUR
At the Kal Nidre service the Gabay, if present, opens the Echal after the introductory poem (Shema' Koli); if he is not present the Parnas Presidente allocates this Mitsvah at his discretion.
The Sepharim are carried by the Haham, the Hatan Torah, the Hatan Bereshit, and by representatives of the congregational bodies and charities (see Appendix D). As a rule, only one Sepher is allocated to each body, but it is sometimes necessary to vary this rule in order to keep the number of Sepharim uneven. In the event of any person entitled to carry a Sepher not being able to do so, the Mahamad nominates a substitute, but not for the Haham's Sepher.
After the end of the Kal Nidre service we read Hashcabot for the benefactors of the Kahal, both men and women. Each Kippur a certain period of benefactions is covered. These Hashcabot are read by two Yehidim, chosen by the Mahamad; and a Kaddeesh is said.
The Mitsvah of opening the Echal for the Ne'ila service is given to the oldest Elder present. The Seganim for that service are usually the Hazan who is not reading Ne'ila, and the Parnas Presidente.
The persons performing the principal Mitsvot on Kippur, including of course the Seganim, should not wear leather footwear.
FAST OF AB
On the Fast of Ab, nobody sits in his accustomed seat; the
Banca is left unoccupied, as is the Tebah, which is draped in black. The Echal is likewise draped in black, the cloak of the Sepher is black, and the bells are replaced by small wooden ornaments. A small table, with a black cloth, is placed near the Echal, and is used instead of the Tebah. The Mitsvot are not announced, and those who are called up omit the customary greeting 'Hashem 'Immachem'. The persons who receive Mitsvot in the Morning Service are entitled to the same Mitsvot in the afternoon; this applies also to the Maphtir.
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