It is strictly forbidden to speak during the Torah reading, and the Shulhan Aruch (Orah Haim 146:2) writes that one may not speak even of Torah matters during the reading. Meaning, even if a person wishes to discuss with his friend the Torah portion being read, for example, he may not do so during the reading.
Speaking during Torah reading is considered a grave sin. The Zohar comments that while the Torah is being read, one must imagine that his mouth has been taken away, and he is not able to speak.
Unfortunately, it has become common practice in many synagogues to engage in conversation during the time of the reading. The Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933) notes that people who speak during the Torah reading end up transgressing numerous sins. Firstly, as mentioned, the very fact that one speaks as the Torah is read is sinful. Secondly, when people speak during the Torah reading, they generally speak of vanity and nonsense, which is forbidden at any time in the synagogue. Often, they also engage in Lashon Ha’ra (negative speech about other people) and gossip, which is, of course, forbidden at all times and in all places. Furthermore, when others see these people conversing during the Torah reading, they reach the conclusion that such conduct is acceptable, and thus those who converse are also guilty of causing other people to sin. Additionally, even those who know that speaking is wrong are distracted as a result of the conversations, and are unable to properly concentrate on the reading. The Hafetz Haim adds that when prominent members of the synagogue converse during the Torah reading, this creates a Hillul Hashem (defamation of G-d’s Name). They are seen as models of religious conduct, and when they act improperly, it reflects negatively on the Jewish religion. The Hafetz Haim goes so far as to say that in many situations, it is preferable for a person to stay home rather than come to the synagogue and violate these prohibitions.
Recently, our synagogue had the privilege of hosting Rabbi Bussu, who was visiting from Israel, and he spoke to our congregation and noted the fact that the synagogue Torah reading is a reenactment of Ma’amad Har Sinai – the giving of the Torah at Sinai. Our Sages teach that when G-d gave Beneh Yisrael the Torah at Sinai, all members of the nation were cured of all their illnesses and physical defects. We can easily imagine how, after 210 years of grueling, backbreaking slave labor and torture, many people among Beneh Yisrael suffered from disease, broken bones, internal injuries and bruises. All these ailments were cured at the time of Matan Torah. All those who were blind regained their vision, and all those who were deaf were once again able to hear. It thus follows that our Torah reading in the synagogue, which reenacts the event of Matan Torah, likewise has the capacity to heal and cure – but only if the congregants listen silently and reverently to the reading, just as Beneh Yisrael listened reverently to the word of G-d at Sinai. In every congregation, there are, unfortunately, members who are ill or who have relatives who are ill. There is no greater "Segula" for health than a congregation’s accepting upon itself to remain silent throughout the Torah reading, and having in mind that the experience of the Torah reading should bring health to all the congregants and their family members. The Rabbi testified to having seen firsthand how this has been effective in bringing health to ill patients. Even if for no other reason, even if we are not, for whatever reason, moved by the Halachic reasons for remaining silent during the Torah reading, we should do so for the sake of the ill patients in need of G-d’s mercy.
There is considerable discussion among the Halachic authorities as to whether one may study Torah in between the Aliyot, as some Rabbis maintained that even this is forbidden. The accepted Halacha is that this is permitted, but the discussion itself should emphasize for us the severity of this prohibition of speaking during the Torah reading. The Shulhan Aruch rules that it is even forbidden to speak during the Haftara. This is a clear-cut Halachic prohibition, to which we need to recommit ourselves. We should simply tell ourselves – as the Zohar instructs – that we are incapable of speaking during the brief period of Torah reading.
As jarring as this comparison is, we might take example from movie theaters and Broadway shows (Le’habdil Ben Ha’tameh Le’ben Ha’Tahor). If a person begins speaking during such a production, everybody in the vicinity becomes upset and quickly hushes the person. It is assumed and understood that speaking is strictly and absolutely forbidden for the period when the movie is being shown. If this level of decorum is expected for something as meaningless as movies, then is there any question that this level should be maintained during the synagogue Torah reading, when we reenact the one time in history when G-d revealed Himself and gave the Torah?
There is plenty of time to speak to other people at other times. The Torah does not forbid socializing. But the time of Torah reading is sacred, and speaking is strictly forbidden.
If people sitting near us are speaking during the Torah reading, we should go sit somewhere else, just as we would if they had a contagious disease. And if we know that certain people in the community habitually speak during the Torah reading, then we should arrange when we first enter the synagogue not to sit near them.
Finally, it should be noted that soliciting charity donations is likewise forbidden during the Torah reading. As beautiful and important a Misva as charity is, this does not override the strict prohibition against speaking during the Torah reading.
In the merit of our recommitting ourselves to the proper observance of this Halacha, may Hashem bless all of us and grant a complete recovery to all ill patients among the Jewish Nation, Amen.
