Issue Number 6 --- 18 Elul, 5754
Compiled and Published by Kollel Menachem - Lubavitch (Melbourne, Australia) in the zechus of the Lubavitcher Rebbe, o.b.m.
The following topics, relating to aliyos (calling-up) to the Torah, are here discussed:
The Gemoroh (Gittin 59) learns from the verse "and you shall sanctify him [the Cohen]" that we are to honour the Cohen by calling him first to the reading of the Torah. Although according to Torah, he may give this honour to one greater than himself, if he so wishes, he should not do so, since this could cause dispute as to who should be called up first. This concern applies only on Shabbos or Yom Tov. On Monday or Thursday, when the Beis HaKnesses is not heavily attended, we are not worried that dispute will erupt.
Tosfos states that, nowadays, there is no distinction in this regard between Yom Tov and during the week, - on both the Beis HaKnesses is well attended so that the Cohen should never forgo his aliyo.
The Sha'arei Tzion observes, that only in a Beis HaKnesses, where many are present are we concerned about a dispute, but not at a minyon in a home, where it is uncommon to find large numbers. He concludes, however, that we find no such distinction in Shulchan Aruch, and even at a minyon in a house a Cohen should not forgo his aliyoh.
The accepted practice is that even an ignorant Cohen precedes a Torah scholar, who is not a Cohen. If no Cohen is present, then a Levi or Yisroel is called up first. If theYisroel is greater in learning, he takes precedence, otherwise it is better to call up the Levi first, and this affords the one who calls him up long life. When calling either of them, one says "bimkom [instead of a] Cohen". In any case a Levi should not be called up second: if a Yisroel had been called up first, people might think he is a Cohen (if they did not hear "bimkom cohen"); and if a Levi had been called up first, it might be thought either that the first was not a valid Levi and so he was replaced, or that the second is not a valid Levi but a Yisroel, since he was called up after a Levi (like a normal Yisroel who is usually called up after a Levi). If no Levi is present, then the Cohen called up first takes the second position as well - not another Cohen, as people might say that the first Cohen was invalid.
Some rule that, if before the reading it is known that no Levi is present, the Cohen should leave, so as not to be called up twice, since the second blessing may possibly be in vain. Others disagree. If the Gabbai mistakenly called a Cohen who was not present, then his replacement should be gestured to ascend, not called by name. This is to prevent people suspecting that the Cohen originally called was invalid. If his son is the replacement, then the son may be called by name, for if the father was invalid so would his son be. If the Cohen was present but was in the middle of Shmone Esrei, then the replacement can be called by name, as people will realise why the first was replaced. Some write that even if the Gabbai mistakenly calls up a Yisroel who is not present, the custom is that his replacement ascends without being called. However, the pracitcal ruling is that he may be called up by name.
The Mechaber allows a Cohen or Levi to receive later aliyos as well, provided they are separated from another Cohen or Levi, respectively, by a Yisroel. The Remoh allows it for those who call up more than seven only after seven have been called up. The Levush, Mogen Avrohom and Mishna Brura rule (and so is the custom) not to call them in any other position, since this might lead their status as a Cohen or Levi to be questioned. The exceptions are Acharon (the position concluding the Parsha) and Maftir, as people will attribute his aliyoh to the honour of being called last, not to his validity as a Cohen or Levi.
If a Cohen or Levi was mistakenly called up for other positions, he should be replaced and remain for Maftir, and if this is not possible he should take this aliyoh. If no Cohen was present and a Yisroel or Levi is called up instead, and then a Cohen arrives, even if "Borchu es Hashem hamvorach ... Boruch atoh" had been said, but not "Hashem", then the Cohen takes his place. In such a case, the replaced Yisroel or Levi remains at the Torah and takes the next available aliyoh.
For the remaining call-ups, the following is the order of priority:
After the above, whom it is obligatory to call up, according to the Gemoroh (Gittin 60b), Talmidei chachomim who are appointed leaders of the community are called up next, followed by those Talmidei chachomim who have the ability to be leaders, and then by their children, followed by the heads of the congregations or synagogues, and finally, the rest of the people.
The Aruch haShulchan, writes that nowadays we don't have Talmidei chachomim of such stature. In any case, we infer from the above Gemorro that shlishi is the most honourable, and the subsequent aliyos are given according to their level of learning.
The Beis Yossef, Mogen Avrohom and Mishna Brura rule that nowadays the custom is that the most honoured aliyoh is the last one, whether Shevi'i or Acharon, since this concludes the sedra. The Sephardim have a custom, based on kaboloh, that the sixth aliyoh is most honoured.
Two brothers, or a father and son, are not called up consecutively on account of ayin horoh. The Mishna Brura [2] rules that this applies even to half brothers, but the Kitzur Shulchan Aruch [3] allows brothers with different mothers to be called up consecutively if necessary.
Some disallow a grandfather and grandson, whereas others are more lenient, especially with the case of a maternal grandfather. [4] Some disallow even a father-in-law and son-in-law. [5] If a second brother (for example) is called up mistakenly consecutively, after the first and has already ascended to the bima, he need not descend. [6] Some, however, write that the first should descend from the bima before the second commences the blessings. [7]
In the event that someone not present was mistakenly called after one brother, some allow the other brother then to be called up, in that calling the name of the absent person is considered a separation between them [8]. (This may not be done deliberately and in the first instance.) Others, however, do not consider this a separation. [9]
There is no problem with calling two brothers for hagbohoh and glilloh, in those places where they are not called up by name. [10] The Aruch haShulchan allows brothers to be called up consecutively if they are not concerned about this, but the Mishna Brura disallows it. [12]
[1] The content of this section follows the opinion of the Sharai Efraim and the
Mishna Berura (Orach Chaim Chapters 135, 136, 282). Other poskim are mentioned for the
sake of clarity.
[2] Orach Chayim 141:9
[3] 23:13
[4] Mishna Berura 141:19
[5] Sefer HaChayim Ch.11:11
[6] Kitzur Shulchan Aruch 23:13
[7] Sharei Rachamim Ch.1:27
[8] Sharai Efraim Ch.1:30
[9] Sharei Rachamim Ch.1:27
[10] Responsa Avnei Cheifetz 16
[11] Orach Chayim 141:8
[12] 141:16
The above is not intended to decide halachic questions, but rather to clarify them in a clear and concise form. Please refer all your practical questions to your local Rabbi.
Index of Practical Halacha Pages
Please note: Many hours of research is put into compiling "Issues in Practical Halacha" and we request that you do not reproduce them in any magazine, journal, newspaper or the like. If you wish to reproduce any issue please contact us.
Information on joining the Practical Halacha mail list may be found here.
The original hard copy and softcopy of this publication was produced on computer equipment purchased with a grant made possible by the Belfer family.
İMelbourn Kollel Menachem, June 2000
Melbourne Kollel Menachem
92 Hotham Street, East St Kilda, Vic., 3183 Australia
Havienu L'Shalom is pleased to host these Practical Halacha Web pages.
If you would like to support our efforts with a tax deductible donation, please send e-mail to:
İPage Layout and Design Havienu L'Shalom, June 2000