Chapter 23: Laws of Reading the Torah

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§1

When the Torah scroll is removed from the ark and carried to the platform on which it is read, one carries it on the (synagogue's) northern side - i.e., to the right (side of the person) carrying it. When it is returned to the ark, it should be carried on the (synagogue's) south side. One should hold the Torah scroll in one's right hand. It is a mitzvah for all those whom the Torah scroll passes by them to accompany it up to (where it will be read on) the platform.

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§2

The one called to (read in) the torah, ¹ should enwrap himself in a tallit with fringes. ² He goes up (to the reading platform) by the shortest path for him, and goes down (back to his place) via the longer way. If both ways are the same (distance), he should go up on his right, and go down on (his left which is) the other way. It is the custom for him to wait, ³ until the one "going up" after him has said the final blessing. ⁴ Then he descends between the two men. ⁵

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1. Is termed the one who "goes up" (ha-oleh) and what he gets is termed an "aliyah".
2. See Ch. 9:11.
3. Next to the platform on which the Torah is read.
4. After the reading of his section.
5. i.e. between the previous aliyah to his and the one following his.

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§3

He (before saying the blessing) opens the Torah scroll, and sees from which place will be the reading, holds the scroll open ¹ with both hands, ² closes his eyes, and says "Bless ye the Lord, who is ever blessed". He should say (it) out loud so that all the congregation will hear and they respond "Blessed be the Lord who is blessed for ever and ever". If the congregation did not hear the one making the blessing, even if they heard the reader answer, they should not respond together with him, rather, after the reader finishes (this response), they should answer "Amen." ³ After the congregation responds "Blessed be the Lord who is blessed for ever and ever", the person being called up repeats also ⁴ "Blessed be the Lord who is blessed for ever and ever", and says the blessing "who has chosen us ...". The congregation responds "Amen." He removes his left hand and holds the Torah scroll during the reading only with his right. The reader reads (out loud), and he reads with him quietly. The reader is not allowed to read until after the "Amen" by the congregation. All the congregation should concentrate their attention and listen carefully to the Torah reading. After the reading, the person called up again holds (the Torah scroll) with his left (hand) as well, rolls it (closed), and says the final blessing.

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1. In some communities, it is customary to say this blessing while the Torah scroll is closed.
2. See the following law.
3. The Mishna Berurah 57:1 writes that this is a very common mistake. Thus, those who say "Bless you" quietly, are responsible for causing the public to err. However, if "Bless you" is said loud enough for ten people to hear, the entire congregation may respond: "Blessed be the Lord who is blessed for ever and ever" even though they did not hear "Bless you" themselves (Biur Halachah).
4. See Ch. 15:10.

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§4

It is forbidden to hold the Torah scroll itself (whilst) bare. ¹ Rather, one should hold it with (one's hands wrapped in) the tallit or hold it by its handles. Some are stringent (and say) that also on the handles one should not not hold with bare (hands) rather, with the tallit. ²

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1. With one's bare hands.
2. Wrapped around their hands.

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§5

The one being called up and also the reader need to stand. ¹ Even just to lean against something is forbidden. Because, they need to stand in awe. Just as the Torah was given in (an atmosphere of) awe, so, we need to treat it with awe. However, a weak person may lean slightly for support on something.

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1. During the reading of the Torah.

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§6

While the one called up is saying "Bless ye ..." and the congregation is responding "Blessed be the Lord who is blessed for ever and ever", the entire congregation should stand. However, while he says the blessing "who has chosen us ...", and also during the reading, and during the final blessing, the congregation is not obliged to stand. Those who are scrupulous with the mitzvot are strict on themselves and stand. It is proper (to follow this practice), however, between one call-up and the next, there is no need at all (by standing) to be strict.

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§7

If the reader himself is called up to the Torah, another should stand next to him. Just as the Torah was given using an intermediary - Moses, our teacher, may he be in peace - so we should relate to it with an intermediary. ¹

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1. It is customary for a person to stand at each side of the Torah platform. So there are at least three people on the platform: the reader, one person to his right, and one to his left (Mishna Berurah 141:16).

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§8

Once the reader begins to read, the whole congregation is forbidden to talk, even concerning Torah subjects, and even between one call-up and the next. It is forbidden to go out of the synagogue, while the Torah is being read. ¹ However, between one call-up and the next, while the Torah is rolled (closed), one can leave for a great need.

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1. The Mishna Berurah 146:1 writes that this applies even though one has already heard the Torah reading and a quorum is present to hear this Torah reading.

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§9

If there is a cohen in the synagogue, we need to call him first. Even if he is not learned, but is a proper person, he has precedence even over a Torah Sage. Even if the cohen wants to decline, he is not allowed to. After the Cohen, a Levi is called. If a Levi is not there, we call the Cohen who has already gone up, in his place, announcing, "in place of a Levi". If there is no Cohen in the synagogue, we call in his place either a Levi or a Yisrael. One should call the one who is greatest in Torah שנמצא שם who is present there. They announce: "If no cohen is here, let (----), the Levi, take the place of the Cohen" or "let (----), the Yisrael, take the place of the Cohen". If an Yisrael was called in the place of a Cohen, we do not call up after him a Levi. A community made up entirely of Cohanim or Levi'im should consult a Rabbinic Sage how they should behave.

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§10

If the cohen is in the middle of readng the Shema, or the blessings (associated) with that prayer, and even more so if he is in the middle of the Shemoneh Esreh, even if there is no other cohen, we do not call him up, and we do not need to wait for him, because of the public inconvenience. Rather, we call (instead) a Levi or Yisrael. We do not say (under these circumstances): "If no Cohen is present". Rather, we declare: "Let (----), the Levi", or "(----), the Yisrael take the place of the Cohen". After the event, if (the Cohen) was called: ¹ If he is in the middle of saying the Shema or its blessings, he goes up and says the blessings. However, he should not read with the reader, but listen. In any event, if it is possible for him, he should complete the part which he is in the middle of, and then pause between one topic and the next, before he goes up. If he is in the middle of the Shemoneh Esreh, even if they called him he should not go up. The same (law) applies between "who redeemed ..." and the (Shemoneh Esreh) prayer, he should not go up. But in the prayer, "O my G-d, guard ...", ² he may go up. If he is in the middle of "(the) Verses of Praise", then if there is no Cohen there, even at the beginning, we call him up, but he should not read together with the reader. However, if there is another (Cohen) there, we do not call up (the 1st cohen) at the beginning. The same principles apply to a Levi. ³

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1. (at such a stage of prayer, then:)
2. At the end of the Shemoneh Esreh.
3. The same principles also apply with regard to a Yisrael (Mishna Berurah 66:26).

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§11

If a cohen was called (to the Torah), or a Levi and he is not present (in the synagogue), another should not be called by name (to replace him), lest they say about the first that he was unfit (to go up), rather, say to the other: "You go up" and he (without having his name announced) goes up. Nevertheless, his son may be called to the Torah by name, Since this does not (cause anyone to think) the father is unfit, for if the father was unfit, the son would also be unfit. Similarly, if (the reason) the Cohen or the Levi can not go up, is because they were in the midst of the Shemoneh Esreh, another person may be called to the Torah by name, because everyone can see that he did not accept the aliyah because he was unable to do so. If a Yisrael was called (to the Torah), and was not present, another person may be called (in his place) by name, for with a Yisrael (going up), there is no concept of unfit. Similarly, if they called up a Cohen or Levi as acharon or maftir on Shabbat, or a festival, and he was not present, another person may be called (in his place) by name.

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§12

If no Cohen was present in the synagogue; or (a Cohen) was present, but they did not know of him, and a Yisrael was called in his place, and went up. Even if (the Yisrael) has said "Bless ye the Lord, who is ever blessed", but he has not yet begun the blessing "who has chosen us ...", and the Cohen arrived or others became aware of his presence, the Cohen is called and goes up. And he also says "Bless ye...". The Yisrael, so that he will not be embarrassed, remains standing there (next to the Torah platform) until the aliyot of the Cohen and the Levi are completed, and then he is called to the Torah. Nevertheless, if the Yisrael has already said G-d's name in the blessing (before the Torah), i.e., he said "Blessed art Thou, O Lord", the aliyah is not given to the Cohen. The same law applies if a Levi was called (to the Torah) instead of a Cohen and the Cohen arrived before the Levi said: "Blessed art Thou, O Lord", the Cohen is given the aliyah and the Levi waits and is called after him. This is the law if a Levi was not present or others were unaware of his presence and the Cohen was called in the place of the Levi. If then the Levi arrived before the Cohen says "Blessed art Thou, O Lord", קורין את הלוי ועולהthe Levi is called (to the aliyah) and goes up.

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§13

We do not call (to the Torah) two brothers, in succession, whether paternal brothers or maternal brothers. Similarly, a father and son or grandson should not be called (to the Torah) one after the other, because of "the evil eye." Even if they say that they do not care; and even when one is called as the acharon and one as the maftir. ¹ This (applies only) on Shabbat when a second Torah scroll is not taken out for maftir. However, when a second Torah scroll is taken out ² for maftir, it is permitted. ³ Similarly, if the maftir is not yet bar-mitzvah, it is permissible. In all the above cases, if one was called (to the Torah) and already went up, he should not descend. Two brothers, that are only maternal and (similarly) a grandfather and his grandson, if called (in succession), even if they have not already gone up, can accept it. When there is a need, these (call-ups) should be allowed, even straight away, ⁴ and they are called (to the Torah) one after another.

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1. This law still applies.
2. On festivals or on special Sabbaths.
3. To call them in succession, as the change to the second Torah scroll forms a break between the two aliyot.
4. And not just after the event.

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§14

A person who received an aliyah in one synagogue, and afterwards happened to be in a second synagogue and was called (to the Torah) again, even (if he was called) to the (same) portion to which he was called previously may go up this second time and say the blessings.

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§15

On a public fast day, when we read: ¹ "And (Moses) besought..." We only call to the Torah those who are fasting. If there is no other Cohen except one who is not fasting or who does not intend to complete (the fast), then we call a Yisrael or a Levi in his place. However, it is preferable that then the Cohen leave the synagogue. If another Cohen (who is fasting) is present, he (the first Cohen) need not leave, but he should inform them not to call him. Even if they call him, he should not accept the aliyah. If it (the fast) is on a Monday or Thursday, even though one reads "And (Moses) besought...", ² in any event, because this is a day on which the Torah is (normally) read, accordingly, after the event, if he did not leave the synagogue and was called (to the Torah), he may accept the aliyah.

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1. Ex. 32:11-14; 34:1-10
2. As opposed to the normal weekday portion which is the first section of the coming Shabbat reading.

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§16

Similarly, a person who lives in Eretz Yisrael, where the festivals are (celebrated) for only one day with the exception of Rosh Hashana, and visits the Diaspora, if he attends the synagogue on the second day of a festival, he should not be called to the Torah. The law (is), as given, in the preceding law.

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§17

It is the custom to call up a blind person. Even though verses of scripture may not be said by heart, in any event, in our time, since the reader reads for him, it is permitted. ¹ Also, it is customary that we do not check whether he is learned or an unlearned person. ² We assume that he can follow after the reader.

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1. For the blind person to receive an aliyah.
2. Originally one was supposed to give precedence to learned people, even over a Cohen or Levi, and the one called up read the portion for himself. We still retain some aspects of these traditions, in that it is customary to give the first possible aliyah to the Rabbi of the synagogue on the weekday reading, and a boy reaching Bar Mitzvah (13 years and one day) is expected to read his portion for himself the first time he is called up.

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§18

If the one called up was shown the (wrong) passage to read and blessed and afterwards (the reader) realised that this was not the (right) place, rather they should be reading from another place. Whether he already began to read or still had not started; if the place where they should read, is also open before him even if it (the correct passage) is in a different column, and was after the place shown to him, there is no need to bless again. This is because (we assume) he was mindful of the place where he blessed and on everything he sees before him. However, if the (proper) place was not open before him but one needs to roll the Torah scroll, ¹ or even if the (proper) place was open before him, but it was (located) before the place which he was shown, ² he must say again the blessing "who has chosen us ...", nevertheless, "Bless ye..." is not said again. He should first say "Blessed be the Lord who is blessed for ever and ever", on the first blessing that he said in vain. If he had only said "Blessed art Thou, O Lord", ³ he should end: ⁴ "who taught us your laws". If the place where he should read is before the place he was shown, but close to it such that (the reader) can read to him - also three verses from the place where he blessed and beyond - provided that all (he reads) is in the same weekly passage, he should do so, and not bless again.

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1. Further on to reach that point. The Mishna Berurah 140:9 mentions other opinions which maintain that even if it is necessary to roll the Torah scroll to reach the proper place, as long as it is in the same portion, another blessing need not be said. The Mishna Berurah itself does not subscribe to that opinion.
2. As long as the proper place is open before the person saying the blessing, whether before or after the place he was shown, a second blessing is not required (Mishna Berurah ibid.).
3. When the error was discovered.
4. Then look at the proper place and bless.

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§19

Each one called up needs to read at least three verses. On Mondays, Thursdays, and also the Shabbat afternoon service, we need to read for everyone (these three) at least ten verses. One reads for the third (aliyah) four verses. After the fact, if we only read for all of them just nine verses, three for each one, the obligation is fulfilled. On Purim, when we only read for all of them just nine verses, that's sufficient, for this (represents) the conclusion of the subject.

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§20

The reader of the Torah should not conclude at a place where there does not remain from there up to the (next section) portion that is either open ¹ or closed, ² at least three verses. If (the person who received the aliyah) had already made the (final) blessing, after he concluded with less than three verses to (the beginning) of the passage for the next aliyah he (the reader) need not start from the previous verse, ³ but just begin from the place where the first one concluded, and read with him three more verses in the following section. If a section has in it only two verses, one may stop in between them. If there is a division in the middle of a verse, as is found in the beginning of "Pinchas", one may stop even at the previous verse.

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1. Marked in our Chumashim with a pey - for פתוח "open".
2. Marked in our Chumashim with a samech - for סגור "closed".
3. In order to make three verses.

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§21

Similarly, (the reader) should not start (a new aliyah) within less than three verses after the beginning of a section. Therefore, (the reading for) the previous (aliyah), should not be concluded within less than three verses after the start of (a new) section.

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§22

He (the reader) should always try to begin with a subject of positive (impact) on the Jews, and end with a subject of positive (impact) on the Jews. Similarly, he should not conclude (an aliyah) with (the narrative) of one who did an evil deed.

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§23

If one read for someone only two verses, and he said the final blessing, the reading must be repeated and he must say (both) the blessings before (the Torah reading) and after. Also, since after the final blessing (the first time), he surely was distracted, ¹ and so he must start also with "Bless ye". He (the reader) reads (again) the two verses that he read previously and at least one more verse with them. If this occurred on the third aliyah, (and the previous two were read only three verses each) one needs to read two additional verses, that all together each had four verses. Should this happen with a Cohen - that only two verses were read and the Levi was already called - and they realized [the error] only afterwards, the following laws apply: If the Levi has not yet said the first blessing - even if he had already said "Bless ye...", for that is not as the beginning of a blessing - therefore the Cohen should return, and read three verses with the blessings, as we have already explained. The Levi should wait and read after that. However, if the Levi has already said the blessing, the reading is done for the Levi, from the place where the Cohen stopped. (For if they read for the Levi, what was (already) read for the Cohen, it would appear as an affront to the cohanim that are there, since it would be said that a Levi was called first to the Torah.) After the Levi, two Yisraelim should be called, so that there will be three people called (to the Torah), and the Cohen is not counted (because only two verses were read for him). If this happened with a Levi - that only two verses were read for him and the Yisrael (after him) had already said the blessing - they read for the Yisrael the two verses already read for the Levi and one additional verse. Then another Yisrael should be called, in order to complete the three aliyot. If a Cohen was not present in the synagogue, and a Yisrael was called in his place, and it happened that they only read for him two verses, and it was not noted until after they called the second Yisrael and he said the blessing. He (the reader) should begin for the second Yisrael from the start of the Torah portion. The first Yisrael should wait and read after him, and after him, they should call another Yisrael.

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1. Due to having to start again.

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§24

A minor should not be (called to the Torah) as the reader, nor should he be given an aliyah ¹ .

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1. See Ch. 79:9.

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§25

After the (end of the) Torah reading, half-Kaddish is said, and then the Torah is lifted up. The person lifting up should open the Torah so that three columns of script can be seen. He should show it to (the people on) his right, his left, in front of him, and behind him, for it is a Mitzvah for everyone to see the actual writing. They say "This is the Torah...". Then roll (closed) the Torah. We are commanded to roll it so that the seam is between the two rolls. It should be rolled until the closest seam is in the middle. If the seam before (the passage read) is closest, it should be rolled to there. If the seam following (the passage read) is closest, it should be rolled to there, for it is better to minimize the rolling, in deference to the Torah.

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§26

Whenever the Torah is read, we say afterwards half-Kaddish, except for (the reading) of Shabbat afternoon or for a fast day afternoon service. Then we rely on the Kaddish said before the Shemoneh Esreh prayers.

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§27

On Mondays and Thursdays, the chazan says, after the Torah is lifted up, (the prayer) "May it be Your will...". The congregation should listen and respond "Amen." When Tachanun is not said, we also don't say "May it be Your will...".

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§28

Afterwards, the Torah scroll is put back in the ark. It is a mitzvah for anyone whom the Torah is carried past, and also for the one who lifted it up, and the one who rolled it, to accompany it up to (just) before the ark.

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§29

In a place where there is no Torah scroll, one person should read (the portion), from a chumash, out loud. ¹ The congregation should listen, so that they will not forget about reading the Torah.

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1. No blessings are said (Mishna Berurah 143:9).

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§30

If ten people are praying and they don't have a scroll to read from, one should not bring for them a Torah scroll for the sake of reading from it. This applies even if they are confined in a prison. ¹ or even on (holidays, such as) Rosh Hashana and Yom Kippur. However, if one prepares one or two days in advance, an ark or closet as a fixed place for the Torah scroll, this is permitted. For an important person who is sick, one may bring (a Torah scroll) even if this is only in order to be read. Some (opinions) say that (bringing a Torah scroll) for an important person even if he is not sick, or for a sick person even if he is not an important person, is permitted. One should be lenient (and allow this) on Shabbat "Zachor" ² and "Parah", ³ because, according to many opinions, they are Torah mitzvot.

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1. The Mishna Berurah 145:47 allows a Torah scroll to be brought to ten people who are imprisoned, or ten sick people confined to the same place.
2. "Remember" with the mitzvah to destroy Amalek
3. Describing the purification with the ashes of a red cow.