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Answer: All agree that in the gemara’s time, the oleh read the Torah aloud for the tzibbur. In fact in Tannaic times when only the first aliya had an opening beracha and the last one had an ending beracha (Megilla 21b), all the middle olim did was read the Torah. The Rambam (Tefilla 12:5) also describes kri’at haTorah as the olim doing the laining.
Other Rishonim, though, report a minhag that a ba’al korei lains, whereas the oleh makes the berachot and reads along quietly (Shulchan Aruch, Orach Chayim 141:2). Tosafot (Megilla 21b) and the Ran (Megilla 12a to the Rif’s pages) explain the minhag as instituted to not embarrass one who does not know how to lain (at least, without preparation).
The Rosh (Megilla 3:1) presents Talmudic precedent of lowering individual participation to avoid embarrassment for the less skilled. Those people bringing bikkurim who knew how to, used to make the bikkurim declaration alone, whereas those who did not know, had it recited before them; to not embarrass those who needed help, it was instituted that everyone would do it with help. We see from the Rosh’s comparison that our minhag that it is not just that the oleh does not need to lain but that he specifically should not do so. A similar post-Talmudic minhag is that a chatan does not recite the berachot under his chupa, which, according to the Orchot Chayim (Kiddushin 21) is so that those who cannot recite them fluently will not be embarrassed.
The Rosh did not think we can learn from bikkurim to aliyot. There, an embarrassed person might abrogate his obligation to bring bikkurim, whereas here, we can let him choose between improving his reading ability and not getting aliyot. The Rosh’s reason for the takana is to prevent a situation where one claims proficiency in laining he does not possess, thereby causing the tzibbur to have an improper kri’at haTorah. If we leave the choice of which olim can lain up to the tzibbur, it will likely cause fighting.
The Rama (OC 140:1) presents the minhag as a fact, but while the Beit Yosef (OC 141) discusses it, in the Shulchan Aruch (OC 141:2) he describes, as apparent co-equals, the possibility of the ba’al korei or the oleh reading aloud. The very broad Ashkenazi practice is to not allow the oleh to lain for himself. Sephardi practice is more fluid; many Sephardi batei knesset allow proficient lainers (regarding whom the Rosh’s main problem does not apply) to read their own aliya (see Yalkut Yosef, OC 141:(24); Orchot Yosher I, OC 7). The Rambam-following Teimani community consistently has the olim read for the tzibbur.
If your oleh was Ashkenazi, there is nothing to discuss; if he did not know the halacha, he can be taught it. What if: the oleh is Sephardi, you know he can read well (and either the shul leaves laining style to the ba’al korei or he knows how to read the tzibbur’s way), and the ba’al korei, who spent time preparing, does not mind? Since even among Sephardim, an oleh generally does not read, he cannot ask to be an exception in a shul whose policy is to not allow exceptions. (There are exceptions, e.g., Simchat Torah, bar mitzva boys who read only maftir, and when the person who is anyway laining gets an aliya. However, these are exceptions based on case, not on the person; the latter is what causes embarrassment or fighting.)
What about for Teimanim, for whom the oleh’s reading is fundamental and consistent? Is the tzibbur’s or the oleh’s minhag the determinant? In our response (Matot Masei 5777) about an avel whose ruling is to be chazan on Rosh Chodesh, whereas the shul’s minhag is that he should not, we posited that the determinant is if the minhag addresses the concern of the individual or the community. In this case, the Rosh and Tosafot agree that the concern is for the community. Therefore, you correctly followed the shul’s Ashkenazi ruling.
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Chukat "HOW ENTEBBE STOLE THE BICENTENNIAL
The Difference Between Historic & Eternal"
As we approach America's 250th birthday, it's worth remembering her 200th Bicentennial birthday, on Jul. 4th 1976, when Israel "stole the show" by shocking the world & miraculously saving 101 hostages in a foreign continent. As Pres. As Pres. Trump decides which countries get priority in his new Middle-East, it's worth reminding him of the difference between historic events and eternally historic ones. This obviously connects with this week's parsha, as well!
Kuzari -Rabbi Ari Shvat Kuzari class 6 - The Parable of the King of India
The advantages of testimony over circumstantial evidence or philosophical speculation.
Kuzari -Rabbi Ari Shvat Kuzari class 5- "Proofs of G-d"
This may be the most important class of the entire book, where we finally get to the Jewish proof of the existence of G-d and truth of the Torah. We should follow His own direction where He tells us how to get to Him: through the Nation of Israel: Jewish history, Jewish prophets (and today, prophecies fulfilled), and national reward & punishment towards Am Yisrael.
Ein Aya One Humanity, One Creator, One Jerusalem
Rav Kook innovatively and beautifully explains this aggadeta where our sages say that after Jerusalem was destroyed her cinnamon fragrance is only found locked in a particular kingdom's treasury.
Shlach Lecha "Why So Many Don't Make Aliya?" - Parshat Shlach
This short article deals with the weird phenomena that every single time Am Yisrael is meant to enter the Land of Israel, throughout the Tanach, 2nd Temple and until today, they "chicken out" and look for excuses. What's the problem with this mitzvah that proves so challenging. The article, based on sources, suggests that the difficulties of Eretz Yisrael is precisely her secret and beauty!
Kuzari -Rabbi Ari Shvat Kuzari class 4
The class deals with Islam and how the Muslim tries convincing the King of the Khazars, and why he was also rejected.
Beha'alotcha JEWISH STATE= GUIDE TO G-DLINESS & SELFLESSNESS
A Jewish State not only is a good idea, but educates us towards selflessness, altruism and G-dliness in our daily lives.
Ein Aya In Zion Even the Smoke of the Bark is Sweet
Just as Jewish nationalism is different from others, so too our capitol of Jerusalem is totally different than other national capitols. Rav Kook beautifully explains the passage in the Talmud that the trees of Yerushalayim were cinnamon trees.
