The Conduct of the Congregation During Hagbah
The entire congregation must stand during hagbah, even if they are in a separate halachic domain.214 It is a mitzvah for both men and women to see the words of the Sefer Torah.215 It is proper to be able to see the actual words of the Sefer Torah and be able to read them, for the Kabbalists tells us that a great light is drawn upon one who does so.216 However, if one is not within close enough distance, he does not have to rush towards the Sefer Torah to be able to read the words.217
There are a number of customs regarding the conduct of the congregation during hagbah:
Based on the words of Masseches Sofrim, Shulchan Aruch218 rules that one should bow towards the Sefer Torah during hagbah, and indeed some are particular about this practice.219 However, many people are not particular about it.220
Again, based on the words of Masseches Sofrim, the widespread custom is to recite the words וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה לִפְנֵי בְּנֵי יִשְׂרָאֵל – “And this is the Torah that Moshe placed before the Bnei Yisrael.” And many conclude with the words עַל פִּי ה' בְּיַד מֹשֶׁה – “by the command of Hashem through the hand of Moshe.”221 However, since these words do not constitute a complete verse,222 some authorities are uncomfortable with this custom because of the halachah that one cannot recite an incomplete verse.223 However, others defend the widespread custom.224 There are other customs as to which verses are to be recited at this time, and each individual should follow his custom.
One should only (bow and) begin the recital of the verses when he actually sees the words of the Sefer Torah.225 Once one begins reciting the verse, he may continue even if he can no longer see the words of the Sefer Torah.226 If one is in the middle of Birchos Kerias Shema or even Pisukei Dezimrah when hagbah is performed, he should not recite Vezos HaTorah etc.227
Some have the custom of pointing at the Sefer Torah with their finger and to kiss their finger upon concluding the verse.228
214 Sha’ar Hatziyun 146:18. The bimah is traditionally placed on a raised platform and surrounded with partitions and, therefore, it is considered a separate halachic domain.
215 Shulchan Aruch 134:2. A woman who is an active niddah should not look directly at the words of the Sefer Torah, Mishnah Berurah 88:7; see however, Yechaveh Da’as III:8.
216 Mishnah Berurah 134:11. Others (Kaf Hachaim 134:13) write that it is proper to focus on the first letter of one’s first name.
217 Based on Sha’arei Ephraim 10:13.
218 134:2.
219 Ashrei Haish, Orach Chaim 1, 25:37; Birur Halachah (Telisa’ah) 134, citing Rav C. Kanievsky.
220 See Divrei Yatziv I:76 for a defense of the practice of not bowing.
221 This custom is mentioned in many early siddurim, including the Siddur HaShlah and Siddur Yaavetz.
222 These words are a combination of the verses of Devarim 4:44 and Bamidbar 9:23.
223 Aruch Hashulchan 134:3, who also points out that this custom is not sourced in Masseches Sofrim. To circumvent this issue, Rav Chaim of Volozhin is cited (see Siddur Otzar Hatefillos, Doveir Shalom; Siddur HaGra) as recommending that one recite the complete verse in Bamidbar 9:23.
224 Rav Y. Y. Kanievsky (Orchos Rabbeinu I, p. 144, 5774 ed.), Rav Y. S. Elyashiv (Hearos, Berachos 12b), see also Siddur Eizor Eliyahu.
225 Mishnah Berurah 134:12.
226 Sha’arei Ephraim 10:13.
227 Based on Sha’arei Teshuvah 134:6; Chaim Sha’al I:68; Kaf Hachaim 134:20; Tehillah LeDavid 66:8; Teshuvos Maharshag III:52; Ohr HaHalachah III, 1:18; Yabia Omer V:8.
228 This custom is mentioned by Me’am Loez (Parshas Ki Savo 26:27) as well as by Sefer Divrei Mordechai (9), who is cited by R’ Chaim Falaji (Sefer Chaim 3:6; Lev Chaim II, 167:6) as the source of this custom. Sefer Chaim (ibid.) also mentions a custom to point with one’s tzitzis and kiss them afterwards.