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Regarding Zev Sero's query, kindly see our Tradition Paper at note
172. Rabbi <SPAN
style="FONT-FAMILY: 'Times New Roman'; FONT-SIZE: 12pt; mso-fareast-font-family: 'Times New Roman'; mso-ansi-language: EN-US; mso-fareast-language: HE; mso-bidi-language: AR-SA">Soloveitchik
notes that while we advise <I>olim le-khattehila </I>to read along quietly
following Rosh, in practice, <B><FONT size=4>we rule like
Maharil</FONT></B>. Rav Soloveitchik cites three proofs, one being the
case cited by Zev Sero. Thus </SPAN>If one is called to the Torah while he is in
the midst of birkhot keri’at shema, the halakhic consensus of both Ashkenazi and
Sefardi Poskim is to accept the aliyya and recite the blessings, but not to
read along with the ba’al keri’ah, <STRONG><U><FONT size=4>relying on
Maharil</FONT></U></STRONG>. See: on O.H., sec. 66, parag. 4, see:
Levush; Kenesset ha-Gedola; Magen Avraham, no. 8; Be’er Heitev, no. 10; Mishna
Berura, no. 26; Arukh ha-Shuhan, no. 9. See also: R. Yom Tov Lipmann-Heller,
Divrei Hamudot, Berakhot, ch. 2, no. 23; Sha’arei Efrayyim, Sha’ar 1, sec. 3; R.
Hayyim Palagi, Kaf ha-Hayyim, sec. 18, no. 11; Kaf ha-Hayyim, O.H., sec. 51, no.
26 and 27. </SPAN></DIV>
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As to the principle of Shome'ah ke-oneh, there is nothing dubious about it at
all! It happens to be an explicit Yerushalmi cited by the
Rishonim! Kindly read the paper and the documentation.</SPAN></DIV>
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Kol Tuv</SPAN></DIV>
<DIV><SPAN
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Aryeh </SPAN></DIV>
<DIV><SPAN
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<DIV><SPAN
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Aryeh A. Frimer<BR>Ethel and David Resnick Professor<BR> of Active
Oxygen Chemistry<BR>Chemistry Dept., Bar-Ilan University<BR>Ramat Gan 5290002,
ISRAEL<BR>E-mail (office): <A
href="mailto:Aryeh.Frimer@biu.ac.il">Aryeh.Frimer@biu.ac.il</A><BR></DIV></SPAN>
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<DIV><FONT face="Times New Roman">----- Original Message ----- </FONT>
<DIV><FONT face="Times New Roman">From: "Zev Sero" <</FONT><A
href="mailto:zev@sero.name"><FONT
face="Times New Roman">zev@sero.name</FONT></A><FONT
face="Times New Roman">></FONT></DIV>
<DIV><FONT face="Times New Roman">To: "The Avodah Torah Discussion Group"
<</FONT><A href="mailto:avodah@lists.aishdas.org"><FONT
face="Times New Roman">avodah@lists.aishdas.org</FONT></A><FONT
face="Times New Roman">>; "'Esther and Aryeh Frimer'" <</FONT><A
href="mailto:frimera@zahav.net.il"><FONT
face="Times New Roman">frimera@zahav.net.il</FONT></A><FONT
face="Times New Roman">></FONT></DIV>
<DIV><FONT face="Times New Roman">Cc: "'Prof. Dov Frimer'" <</FONT><A
href="mailto:DFrimer@frimerlaw.com"><FONT
face="Times New Roman">DFrimer@frimerlaw.com</FONT></A><FONT
face="Times New Roman">>; "'Joel B. Wolowelsky'" <</FONT><A
href="mailto:wolowelsky@yahoo.com"><FONT
face="Times New Roman">wolowelsky@yahoo.com</FONT></A><FONT
face="Times New Roman">></FONT></DIV>
<DIV><FONT face="Times New Roman">Sent: Thursday, March 27, 2014 2:54
AM</FONT></DIV>
<DIV><FONT face="Times New Roman">Subject: Re: [Avodah] Aliyyot to the Blind vs
Aliyyot for women vs Aliyyot for minors</FONT></DIV></DIV>
<DIV><FONT face="Times New Roman"><BR></FONT></DIV><FONT
face="Times New Roman">What is Sefardi practise when someone is called up while
he is saying<BR>birchot kriat shema? Does he go up and read, go up and not
read, or not go?<BR><BR>Standard Ashkenazi practise is that he goes up and
doesn't read; according to<BR>you, though, why is this allowed? It's not a
she'at had'chak like the case of<BR>the blind man or the am ha'aretz, where, as
you quote, it's terribly shaming<BR>for him *never* to be called. This man
is presumably called often enough, so<BR>he won't be ashamed if he has to miss
one aliyah, particularly if everyone can<BR>see that he's in the middle of
davening. And indeed, if he is standing shmoneh<BR>esreh he *doesn't* go
up, and we call someone else, and we're not worried about<BR>embarrassing him,
because everyone can see the situation. So if he's in birchot<BR>kriat
shema why is it such an emergency that we must rely on the (according to<BR>you)
dubious principle of shomea` ke`oneh?<BR><BR></FONT></BODY></HTML>