Aliyah breaks in Terumah

[bgg1]

Before Shacharis this past Shabbos a discussion regarding the proper place to end the second aliya arose. After the parsha of the Shulchan vs. after the parsha of the Menorah. I have always done/heard the former (which is the way it is in Tukun Simanim, Artscroll, the Torah Temimah that I had at my seat, and others), but Koren has the latter. Ultimately our Rav said we should stop after the parsha of the Menorah.
What are the other opinions on this? What does everyone do? Is there a logic behind each opinion (i.e., something on the text that specifically links one set of adjacent parahiyos more than the other set)?
Ben

[Jay Braun]

Add an acharon and do both.

[Mark Symons]

Actually, to be Yotzei l'chol hadeot in this case, because each opinion is about where you shouldn't make a break, rather than where you should, you wouldn't stop at either, but you would stop somewhere else completely. That way you would still need only 7 aliyot.

Mark Symons

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[Art Roth]

Mark, what reason would there be to specifically avoid stopping at either of these places?  They both seem like perfectly legitimate stopping places to me.  My gut reaction (without any sources) is that it makes absolutely no difference.  I also have no objections to Jay's suggestion for a hosafa, although I don't see any compelling reason to make one.  My local Chabad shul --- don't know whether this is universal Chabad minhag --- has a policy to NEVER make any hosafot.  They adhere to this policy even when lots of people insist on having an aliyah on a certain Shabbat --- I believe (but am not certain) that it's the Shabbat before the Rebbe's yahrtzeit.  On that Shabbat, they have multiple leinings in different rooms, restricted to exactly 7 aliyot in each room.

There is a case where different xumashim disagree about the stopping point for an aliyah based on a difference of opinion about whether one of the stopping points is "legal".  In Parashat B"reishit, the last pasuq of xamishi is listed in different xumashim as either 4:22 or 4:26.  According to some m"farshim, 4:26 represents the start of avoda zara in the world, which would make it a davar ra` at which it would be inappropriate to stop.  Other m"farshim interpret this pasuq differently and would (presumably) have no objections to stopping there.  IMHO, the choice over there is clear --- since there's a difference of opinion about whether 4:26 is appropriate based on its content, and since the only objections to 4:22 are based on minhag (not content), why "take a chance" on 4:26?  In one shul that I davened at for many years, they stopped at 4:26 in the early minyan because the gabbai always followed the Qoren xumash, but the main minyan (where the rabbi davened) stopped at 4:22 --- and I'm not even sure that the rabbi knew that the two minyanim in his shul were not adhering to the same practice. 

[Ari]

I object to the hi saga suggestion. My gut tells me this is not something that requires to be yotzei lechol hadeot. Ein ladavar sof.

Ari Kinsberg

MA, PharmD, RPh, Certified Immunizer

Brooklyn, New York

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[Henry Goodman]

I stop after the Menorah. In the minyan where I leined last Shabbos the Rav says go by the Hertz Chumash where there is a difference. Hertz says after Menorah for Askenazim and after Shulchan for Sefardim.

Henry Goodman

[Mark Symons]

I agree. I merely meant that if you hypothetically wanted to as it were be "yotzei lechol hadeot", and if the divisions were based on what sections shouldn't be separated  (though I have no idea why), then you would do it the way I suggested. 

Mark S

[Edward Perelmuter]

I've gone back and forth on this over the years, but no matter which way I go there is some murmuring because people are looking at different chumashim with different stops.  In the abstract, it would seem that one should stop after the menorah because the shulchan and the menorah are located in the same part of the mishkan and the location of the menorah is described by reference to the shulchan (nochach hashulchan).  So it seems difficult to split them up into different aliyos.  But if you look forward to parashas VaYakhel, in all sources I've checked, the shulchan and the menorah are split up irrespective of whether it's read alone or as part of a double parasha with Pekudei. Unless there is a source for making them part of the same aliyah in VaYakhel, to be consistent, one should also split them up in Terumah.     

Edward Perelmuter

[Mark Symons]

There is a very interesting article about this whole subject (which might have been mentioned before in this forum or its predecessor):
The Last Oral Torah? The Division Of The Torah Into 'Aliyot

www.biu.ac.il/JS/JSIJ/8-2009/Stulberg.pdf

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