One who is honored with an Aliya to the Torah should proceed to the bima without delay, using the shortest route possible.[1] Common custom is for the oleh to remain at the Torah until the conclusion of the next aliya.[2] When returning to his seat, the oleh should proceed slowly and take a slightly longer route.[3] The returning oleh should be greeted with the blessing "yasher ko'ach" which can be described as an expression of "spiritual congratulations."^[4]

In most congregations, it is customary for the oleh to wear a tallit even if he doesn’t ordinarily wear one.[5] Other congregations only require the oleh to wear a tallit on Shabbat and Yom Tov.[6] There is a widespread custom for a married man to cover his head with his tallit when receiving an aliya.[7] In most congregations, the oleh does not wear a tallit when the Torah is read at mincha since a tallit is not worn by anyone else in the congregation (except for the chazzan and ba’al koray) at this time.[8] Other congregations require olim to wear a tallit even in this instance.[9]

It is very important that the gabbai call the oleh to the Torah by his Hebrew name along with his father’s Hebrew name.^[10] One whose original Hebrew name has been forgotten or otherwise fallen into disuse may use any name or nickname that he is commonly known by.^[11] There is much discussion on how a person who was adopted should be called to the Torah. Most authorities rule that the biological father’s name should be used whenever possible.[12] Some rule that he should be called to the Torah as “son of Avraham”.[13] Yet others rule that he can be called to the Torah with the name of his adoptive father should he prefer, and common custom seems to be in accordance with this view.^[14] A convert is always called up as the "son of Avraham" or “the son of Avraham Avinu.” ^[15] Sefardic congregations are generally not particular to call olim to the Torah by name.[16]

One who was called to the Torah by name is obligated to accept the aliya and ascend to the bima no matter where he is holding in his own prayers.^[17] The only exception to this rule is if he is in the middle of Shemoneh Esrei, when no interruptions are allowed. One who suspects that he will be called for an Aliya, but for whatever reason doesn’t want one, must be sure to leave the sanctuary before his name is called.[18]

The oleh is shown the place where his reading begins and he should kiss that spot with his tallit or the Torah gartel.[19] Some have the custom to kiss both the place where the reading starts and where it finishes.[20] One should be very careful, however, to ensure that one doesn’t accidentally smudge or erase a letter when doing so. It is for this reason that many have the custom to kiss (by means of their tallit or the Torah gartel) the side of the column rather than the actual text.[21] At the conclusion of one's aliya, one should kiss the place where the reading ended.[22]

Some people recite the blessings with the scroll open,[23] but most others close the scroll before reciting the blessings.[24] There is also a custom to both close and cover the Torah before reciting the blessings.[25] It is customary to turn one’s face slightly toward the side when reciting the blessings over the Torah, lest it appear that the blessings are actually part of the Torah text.[26] Some have the custom to turn slightly toward the left,[27] while others turn to the right.[28] Most Sefardic congregations are not particular about covering the Torah when the oleh recites the blessings, nor with the custom to turn one's face to the side when reciting them.[29]

One should grasp the Torah by the atzei chaim when reciting the blessings[30] and continue to hold the right eitz chaim throughout the entire reading.[31] While most people hold the atzei chaim directly with their hands,[32] some have the custom, based on kabbalistic considerations, to hold them with their Tallit or other interposition.[33] Some have the custom to lift the Torah slightly when saying the word "Torah" in the aliya blessings.[34] The oleh should read along silently with the Ba'al Koray.[35]

There is a widespread custom in Sefardic communities for the oleh, and often the entire congregation, to say "emet torateinu hakedosha" (“our holy Torah is truth”) before reciting the concluding blessing. The origins of this custom, however, are unclear.[36] It is also customary in many Sefardic communities to kiss the oleh following his aliya or other synagogue honor.^[37] This is because someone who receives an aliya is said to be imbued with an added measure of holiness. It is taught that kissing the oleh immediately following his aliya imparts some of this holiness onto oneself.^[38] Nevertheless, some authorities discourage such kissing in deference to the view that kissing is forbidden in the synagogue, a topic that has been dealt with at length in my Shu”t Hashulchani.^[39]

Even though the blessings for Torah study are recited each morning, they are recited again upon receiving an aliya for "the honor of the congregation."[40] In ancient times, only those who were called for the first aliya and the last aliya recited these blessings.[41] The Torah should be covered if there will be an extended delay between one aliya and the next, such as for singing or misheberachs.[42]

When reciting the blessings upon the Torah, the oleh should have in mind that they refer not only to the written Torah, but to the oral Torah, as well.[43] One must ensure that the congregation can hear one’s blessings loudly and clearly.[44] In most Sefardic congregations, it is customary to preface the preliminary blessing with “Hashem Imachem!” -- to which the congregation responds “Yevarechecha Hashem!” -- a practice derived from the manner in which Boaz would greet the reapers in his field.[45] Some Sefardim also preface “barchu” with “rabbanan” (“rabbis”). This is intended to be an expression of humility, as if to say that others in the congregation are more worthy than oneself to receive the aliya. It is noted that the blessings recited before and after the Torah reading have a combined total of forty words. This is said to allude to the forty days that Moshe Rabbeinu spent on Mount Sinai to receive the Torah.

Both the ba’al koray and the oleh must be standing when the Torah is read and, as such, they should be careful not to lean on the shulchan.[46] There is some discussion if one confined to a wheelchair, or who otherwise simply cannot stand, may receive an Aliya. Although the matter is far from simple, it seems that common practice is to be lenient.[47]

Although it is customary for everyone present to shout out loud: "chazak, chazak, v'nitchazek" upon completion of each of the five books of the Torah, most authorities rule that the oleh should not say these words. This is because there is a concern that saying "chazak…" might be considered a forbidden interruption between the Torah reading and his concluding blessing. Nevertheless, one need not object to an oleh does say it.^[48]

Close relatives should not receive aliyot one after the other due to a concern for ayin hara.[49] Close relatives for this purpose are defined as a father and a son, or two brothers.[50] Some extend this to include a paternal grandfather and a grandson. However, one may receive the maftir aliya on Yom Tov from the second Torah following the aliya of a close relative from the first Torah.[51] There is also no concern for giving close relatives hagba and gelila since people are generally not called by name for these honors.[52] One who ascended to the bima after being called for an aliya, not realizing that a close relative received the previous aliya, should accept the aliya and proceed as normal.[53]

One may receive two aliyot at the same Torah reading.^[54] A blind person may be called for an aliya to the Torah.^[55] In addition to the ba’al koray, there should be someone standing on both sides of the shulchan, thereby ensuring that there are at least three people at the Torah at all times.[56] The three people standing at the shulchan as the Torah is read represent God, Moshe, and the Jewish people, respectively.[57] It is also said to represent the three Patriarchs, Avraham, Yitzchak, and Yaakov.[58]

[1] OC 141:7; Mishna Berura 141:23,25.

[2] Magen Avraham 141:8; Chayei Adam 31:10, Mishna Berura 141:26, Aruch Hashulchan, OC 141:11. But see Rema, OC 141:7.

[3] Mishna Berura 141:23.

[4] Yasher Ko'ach, or the more popular "shko'ach" literally means, "May your strength be firm" as first quoted in Rashi on Shabbat 87a. It is suggested that the origins of this greeting is that, in ancient times, the Torah scroll was held upright during its reading so that all those present could follow along as it was being read. With this in mind, Sephardic communities made Sifrei Torah in cylindrical cases, which were self-standing. In Ashkenazi Synagogues, however, the Ba'al Koreh required a lot of strength to keep the Torah scroll upright while he was reading from it, and often he was helped by those standing alongside him. Hence, a "Yasher Ko'ach" was certainly in order.

[5] Shaarei Ephraim 3:18; Mishna Berura 14:11; Aruch Hashulchan, OC 91:2; Kaf Hachaim, OC 147:4; Rivevot Ephraim 4:77:52, Minhag Yisrael Torah, OC 141:1.

[6] See Halichot Shlomo, Kriat Hatorah, 12:20.

[7] Aruch Hashulchan, OC 282:6.

[8] See Halichot Shlomo, Kriat Hatorah, 12:20.

[9] Shaarei Ephraim 3:18.

[10] Rema, OC 139:3; Avnei Nezer, CM 103; Ketzot Hashulchan 85:1; Beit Yitzchak 20,21; Yeshuot Malko 12; Tzitz Eliezer 17:16; Teshuvot V’hanhagot 2:98. See also Aruch Hashulchan, EH 129:81.

[11] Halichot Shlomo 8:13.

[12] Minchat Yitzchak 1:136, 2:115; 4:49; Kinyan Torah 1:48; Shevet Halevi 4:174.

[13] Mishna Berura 139:10.

[14] Lev Aryeh 1:55.

[15] Rema, OC 139:3.

[16] Chaim Sha’al 1:13.

[17] Berachot 55a; Mishna Berura 66:26, 139:1; Aruch Hashulchan, OC 139:4, Lev Chaim 3:12.

[18] Machatzit Hashekel 53:22.

[19] Aruch Hashulchan, OC 139:15; Divrei Yisrael 1:54; Shaarei Ephraim 4:3.

[20] Sefer Haminhagim (Chabad) p.13; Shaarei Halacha U’minhag, OC 85.

[21] Minhag Yisrael Torah, OC 139:6.

[22] Mishna Berura139:35; Aruch Hashulchan, OC 139:15.

[23] OC 139:4; Taz, OC 139:4; Aruch Hashulchan, OC 139:12.

[24] Sha'arei Ephraim 4:3.

[25] Kaf Hachaim, OC 139:4.

[26] Rema, OC 139:4.

[27] Rema, OC 139:4.

[28] Aruch Hashulchan, OC 139:13.

[29] Ben Ish Chai, Toldot 18; Nahar Mitzrayim, Kriat Hatorah.

[30] Beit Yosef, OC 139; OC 139:11; Abudraham, Shacharit.

[31] Kitzur Shulchan Aruch 23:3; Mishna Berura 139:35; Aruch Hashulchan, OC 139:15.

[32] Taz, OC 147:1; Minhag Yisrael Torah, OC 139:5.

[33] Magen Avraham 139:13; Shaar Hakavanot, Kriat Hatorah.

[34] Rivevot Ephraim 6:63:3.

[35] OC 141:1; Mishna Berura 141:10; Rivevot Ephraim 4:77:23.

[36] Minhag Yisrael Torah, OC 139:4.

[37] Ben Ish Chai, Vayikra 11.

[38] L’David Emet 5:34.

[39] Yechaveh Da’at 4:12. See also Ben Ish Chai, Vayikra 11.

[40] Tur, OC 140; OC 139:8; Mishna Berura 139:15.

[41] Aruch Hashulchan, OC 139:11.

[42] Minhag Yisrael Torah, OC 139:3

[43] Tur, OC 139; OC 139:10.

[44] OC 139:6. See also Rivevot Ephraim 1:105, 2:199.

[45] Chessed L’alafim 135:19.

[46] OC 141:1.

[47] Rivevot Ephraim 8:293.

[48] Be’er Moshe 3:28; Shevet Halevi 7:202; Mishne Halachot 7:22, 8:18; Rivevot Ephraim 2:98, 4:80, 6:155.

[49] OC 141:6; Mishna Berura 141:19. See also Mishna Berura 141:21.

[50] OC 141:6. See also Aruch Hashulchan, OC 141:8.

[51] Mishna Berura 141:20; Aruch Hashulchan, OC 141:8. See also Yechaveh Daat 3:50.

[52] She’arim Metzuyanim B’halacha 23:10.

[53] Mishna Berura 141:18.

[54] Shraga Hameir 5:115.

[55] Rema, OC 139:3; Mishna Berura 134:12,13.

[56] OC 141:4.

[57] Minhag Yisrael Torah 141:2.

[58] Minhagei Eretz Yisrael (Gallis) 10:8.