Order of Aliyot

Prologue: Es Iz Shver Tzu'Zein Ah Yid. For many years people

recognized that it was difficult to be Jewish. In Europe people lost

their lives and lived in abstract poverty because of their Jewish identity. In America 50 years ago, people who refused to work on Shabbos because of Jewish identity lost their jobs on a weekly basis. The concept of a difficulty being a Jew was something that was obvious. 50 years later, the world is a different place. Jews are wealthier than ever before, more committed to Torah study on a large scale than the last few centuries and Shabbos doesn't even limit a Jewish man from running for vice president. Is it still so hard to be a Jew?

The Ramban wants us to understand that the difficulty in Judaism isn't in its practice. Arrur Asher Lo Yakim Es Divrei HaTorah Hazos (27:26) says the Ramban, refers to one who has the slightest deviation in his understanding of Sachar V'onesh. Kimu v'kiblu refers to the intention when one performs the Mitzvos, if they are not 100% perfect, he is Arur.

Rav Avraham Yofen (Hamussar V'HaDaas II: p. 28) goes one step further. He quotes the Tanna D'bei Eliyahu who notes that any Chacham who studies Torah truly MUST sigh over the Kavod of God all the time. He notes that one who is truly aware of the power of Torah, and that the Divrei Hatorah are that which makes the world go around, can be called a Mikayem Torah. Such a person must be pained for every moment of Torah he cannot engage in. Anything less than this total dedication though, is a lack of Kiyum Hatorah. This is a truly difficult level to achieve indeed, making it Shver to be a Yid.

The Ramban adds a second interpretation. He notes that this Arur applies to the person who does not turn around and show the Sefer torah to the people when he is doing Glilah. This too, is a lack of standing up and showing what makes the world go around. Kiyum Hatorah is a difficult thing. Yet to those who are Mikayem torah we wish to honor. This too often leads to arguments. This week's Chaburah examines the honor of Torah. It is entitled:

*********

Order of Aliyos: Part II (see Internet Chaburah Parshas Re'eh 5760)

*********

Previously we have discussed the various preferences of different communities for specific Aliyos during a regular Kriyas Hatorah. Thus far, the opinion of those who hail from a Chassidic/Kabbalaistic background would raise Shishi up to be the most coveted Aliya while Shlishi is preferred in more Misnagdishe circles. Are there any other positions on this matter?

The Beis Yosef (Tur 135 V'nireh) explains that in today's generation, the greater people don't rush to take the early Aliyos but rather wait for the young people to go first. He concludes that the greatest among them should take Achron as his Aliya. The Mogen Avraham cites this as a universal Minhag that the greatest of the congregation takes Achron. The Mishna Berurah (136:17) seems to concur. This opinion seems to be based upon the principle that the Kohein, due to his Kedusha is entitled to take everything first, while the Talmid Chacham is regulated to Achron (See Baal Haturim to Yisro 19:23).It follows that the Gadol She'BaHeim, the greatest among them rolls the Sefer Torah in the process we call Hagbah. Rav Avraham Rubin, Dayan of Rechovot, (Kuntres MeBeis Levi XII: p. 154) has applied the same logic that makes Hagba such a desired Kibbud to include Achron as well (a demonstration of humility). The Mishna Berurah (182:18) actually cites the Pri Megadim who notes that selling Achron is a biogger money maker since it is more special. The problem with this position is that it negates that which we previously cited from the Gemara (Gittin 59b) and the Zohar (Shelach p.164). How are we to reconcile this opinion with those earlier ones that have been cited?

The Aruch HaShulchan (136;1-2) uniquely deals with the problem by making a Chilik not between the Aliyos but rather between the entitlements. He agrees that the Ashkenazim should award the great Rabbonim with Shlishi and the Sefardim with Shishi. However, he adds that the Rabbi of today is not necessarily the rabbi of yesterday. And since today's rabbis are aware of their shortcomings viz a viz the rabbi of old, they do not insist on receiving the Shlishi or Shishi Aliya. Hence, the stress on Achron.

The question is then returned to the Gra who used to try to get Shishi (Hagahos HaGra 133). After all, the Gra was clearly at the level of the Rabbis of old (See Chochmas Adam 155:18 and Shut Meshivas Nefesh I;16). Why then did he not want Shlishi? Why did he follow the Kabbala against the opinion of a Gemara (see Mishna Berurah 25:42)?

Rav Rubin Shlita explains that Shlishi and Shishi are inherently different in their Chashivus. Shlishi is special specifically because of Kavod Hatzibbur. That is to say, the first available Aliya should be given to the one in the crowd for whom the Tzibbur wants to respect. However, when the Aliya itself contains material that is not as Chashuv (like the Tochacha in this week's laining) the Rov should take Revii. For at that moment, the special Kavod Hatzibbur of the first available Aliya is designated to be Revii. Now, we can further understand why Achron can also be Chashuv. The purpose of the Kavod of the Aliya is not in its placing but rather where the Tzibbur honors the Oleh. At times, the last Aliya is clearly the most chashuv. Chassan Torah is clearly the most Chashuv of the Aliyos of Simchas Torah. Similarly, for reasons noted above, the humility of accepting Achron has changed it too, to the Aliya of choice, a sign of Kavod Hatzibbur.

L'halacha, it seems apparent that the Minhag among Ashkenazim is to give the Rov Shlishi and among the Mikubalim, to give him Shishi. However, the more popular Minhag, that of "Fighting about it" is certainly a Minhag to erradicate from the Jewish style.