Question: I have several questions regarding the Mi Sheberach, the blessing of the congregant called up to the reading of the Torah. One, is it right to mention a specific sum of money when reciting the Mi Sheberach? Also, I am intrigued by the text of the Mi Sheberach, in which we ask Hashem to do our bidding. Is there a halachic source for the Mi Sheberach other than its presence in the siddur? Lastly, is there mention anywhere of the role of the shamash or gabbai as reciters of the Mi Sheberach?
M. Schwartz
Via E-mail
Answer: The recital of the Mi Sheberach (lit. “He Who blessed our forefathers… may He bless…) and its accompanying pledges by an oleh la’Torah – one who goes up to the Torah during the reading of the Torah – is not a clear-cut issue. Varying customs can be observed in different communities and synagogues.
The Mechaber addresses your first question when he lists a number of pronouncements that one is not permitted to make on the Sabbath because they are considered to be within the realm of trade or transactions (Orach Chayyim 306). One of these is mentioning an exact sum of money for a specific purpose. The Rema (306:6) adds, “Some say that wherever a Mi Sheberach is usually recited for the one called up to the Torah [the one called up to the Torah would himself read from the Torah in earlier times, as is still done among the Sefardim] and he pledges money for charity or for the chazzan, although mentioning a specific sum would not be permitted on the Sabbath, according to Or Zarua (ad. loc.), the custom is to be lenient in this regard for it is generally permitted to allocate money for charity [on the Sabbath].”
Commenting on the Or Zarua, the Magen Avraham (ad loc.) states that the oleh la’Torah should ask that a Mi Sheberach be said for him without mentioning a sum of money. Magen Avraham also notes (assuming that whatever is allocated for the chazzan is intended for his remuneration) that if the chazzan is independently wealthy, we could argue that such money cannot be considered charity. But since the money is given to him so that he can be the cantor or reader in the shul, it is deemed for the purpose of a mitzvah and is therefore similar to pledging money for building a shul (which is permitted on the Sabbath).
Magen Avraham also quotes Yeshuot Shimshon on the fifth chapter of Tractate Betzah, who notes that calling out mitzvot (note the language: “mitzvot” instead of naming any local currency) so that he who gives more will acquire it (in the manner of an auction) is quite similar to trading and should be prohibited, were it not for the fact that there is no buying or selling of a mitzvah, unlike a tangible item that can be bought and sold. It seems that he allows specifying sums of money when reciting the Mi Sheberach. However, Magen Avraham concludes that all this explains only with great difficulty the lenient attitude toward pledging specific sums of money on the Sabbath, and cautions that selling seats in the shul, or etrogim after they have been used for the mitzvah they were intended for (to be used for other purposes – see Mishna Berurah ad loc.), is prohibited. He notes that “acquiring” an etrog on the first day of Yom Tov is an acquisition solely for the purpose of fulfilling the prescribed mitzvah, since it has to be returned (matana al menat le’hachazir), and thus would be permitted. But it is prohibited to “buy” (i.e., call out a price for) an etrog or shofar on Yom Tov for the purpose of possession.
Magen Avraham then suggests what to him appears to be the proper way of selling these honors (i.e., performing the duties involved in the Torah reading, its removal, and return to the ark) for the sake of charity. The custom among the chassidim of Austria (probably referring to the entire Austro-Hungarian Empire) was that any sum called out is dedicated to charity, even if the person is subsequently “outbid” and the honor of the mitzvah is acquired by someone else. Such a procedure is clearly not within the bounds of mikach u’mimkar, i.e., buying and selling, and thus even the sale of seats in shul – if done in that manner – would be permitted. Regarding the mitzvah of taking an etrog on Sukkot, where it is specifically stated “U’lekachtem lachem” (Leviticus 23:40), he explains, quoting the Mordechai, that since there is a requirement of ownership for the performance of the mitzvah, such a transaction is permissible on Yom Tov because it is an acquisition with the stipulation that the etrog be returned (to its owner) as soon as the mitzvah is fulfilled.
Aruch HaShulchan (O.C. 306:15,16) agrees with the Magen Avraham and maintains that although pledging money for various honors creates the appearance of trading, it should be allowed because “Minhag Yisrael Torah,” namely, a custom that has become entrenched within the community of Israel should be regarded as a commandment, and we should have no misgivings at all about it. He excludes the sale of seats in the synagogue because the person would derive an immediate benefit by acquiring possession.
The legendary menahel of Ezras Torah, the Gaon Rabbi Yosef Eliyahu Henkin, zt”l, discussing the halachot pertaining to kriat HaTorah (Eidut LeYisrael, siman 67) states: “I would like to make some remarks about the Mi Sheberach for those who are called up to the reading of the Torah. The original custom was to recite it only [for the oleh] who pledged for charity, and, indeed, the text was, ‘in recognition that so-and so, son of so-and-so, is contributing charity in honor of the Torah, in honor of the Sabbath, etc.,’ and such designation for charity is valid, based on what is stated in Tractate Pesachim (8a): ‘If one declares, “May this sela (coin) be for charity in order that my son may live, or that I may merit the World to Come,” he is a completely righteous person.’” (In fact, we might add that Rashi ad loc., s.v. “Harei zeh tzaddik gamur,” explains that this individual is considered righteous for this particular act of his although he has an ulterior motive of benefit for himself, simply because, by his act, he has fulfilled the commandment to give tzedakah. This illustrates how great a mitzvah tzedakah is.)
Rabbi Henkin adds that there is also a Scriptural verse to that effect, when the prophet exhorts the people to bring the tithes to the Temple (Malachi 3:10), “Bring all the tithes into the storehouse, so that there may be food in My house, and put Me to the test with that, says the L-rd of Hosts, if I will not open for you the windows of heaven, and pour out for you blessing immeasurable.” (In the context of the Gemara Ta’anit 9a where this verse is cited, it refers to rain, which is withheld when public pledges for charity are uttered but not fulfilled. But if such pledges are fulfilled, the blessing is alluded to in Parashat Re’eh (Deuteronomy 14:22), “Asser te’asser,” taken to mean, “Asser al menat she’tit’asher,” give tithes so that you may become wealthy.)
Rabbi Henkin continues: “But now the text of the Mi Sheberach is, ‘In recognition that he has come up to the Torah,’ and I sense in such a statement a disgrace for the Torah, that we have to bless the oleh for the favor he has done to come up to the Torah reading. Moreover, now that they have introduced the new custom of blessing the gabba’im as well as individual congregants because so-and-so [the oleh] asks that they be blessed, this seems like an act of arrogance against G-d – expecting a blessing due to an ordinary person’s request. And even as regards blessing the Kohen [where it would seem to be quid pro quo], Hashem promised us that we would be blessed through the Priestly Blessing by the raising of hands – how can we ask for a blessing [which he, the Kohen has been commanded to do]?”
“If it were up to me,” says Rabbi Henkin, “I would revert to the earlier practice – to bless only those who contribute [i.e., pledge] for the strengthening of the Torah [according to the earlier text]. And even then it would be preferable to do it after the conclusion of the reading of the Torah, before Yekum Purkan and the general Mi Sheberach. Such, indeed, is the custom in some congregations, where at that time they also bless those who were called up to the Torah and have made pledges. That way there is no hefsek (forbidden interruption) during the reading of the Torah, and the reading of the Law would also not appear, Heaven forbid, as less important than the recitation of the Mi Sheberach.”
While we might not see his suggestion fully implemented, we do witness that in many congregations the Mi Sheberach for the ill is recited toward the end of the reading of the Torah. It is made in the form of one general Mi Sheberach, with the names of the ailing people inserted as needed.
To be continued
