1. When called to the Torah you ought to proceed without delay, taking the shortest route possible.

2. Do not leave the bimah until the second person after you is called to the Torah.

3. Upon leaving the bimah, shake hands with the leaders of the congregation such as the rabbi, officers and gabbaim. This should not become a major distraction extending into the reading of the next aliyah. Proceed back to your place as quickly as possible to pay attention to the rest of the Torah reading.

4. There are no special or privileged sections of the Torah, not even those for which certain congregations remain standing. The entire Torah abounds with uniform holiness. To be insulted if one does not get called for a certain aliyah is nothing short of ignorance compounded by arrogance. Similarly, not to be called to the Torah by the gabbai should never become a source of contention within a congregation. (See Aruch haShulchan Orach Chayim 136:2)

5. Except for very unusual circumstances, a Kohen should never be asked to leave the minyan so that he does not receive Aliyot time after time. This is a matter which always should be referred for rabbinic determination. A Kohen who wishes to leave the minyan so that other non-Kohanim may receive an aliyah in his stead should also refer the matter for the rabbinic guidance.

6. Before starting the first b'racha the Torah is opened and the ba'al koray points to the place where the reading for your aliyah will begin. Once you see the beginning word it is not necessary to do anything else before beginning the first b'racha.

Inasmuch as kissing the edge of one's tallit after touching the Torah's script is a custom observed by the vast majority of people, a word about the abuses resulting from this practice is vital. There are some individuals who will rub the script of the Torah with the tallit or the Torah's gartel. Experienced gabbaim and ba'alay k'riah can attest to the fact that as a result of such practices letters of the Torah have been partially erased to the extent that the Torah is rendered unusable until fixed (pasul).

It is unnecessary to touch the letters at any time. Should you insist on maintaining this practice, touch the outer roll of parchment where there is no script. If that does not satisfy you for one reason or another, you may touch the line where the reading will begin being careful to do so in the margin between the columns and not the written words.

7. "During the b'rachot should the Torah be opened or rolled closed?" is an often asked question. During the b'racha after the reading all agree that the Torah should be rolled closed even before the b'racha is recited. As for the b'racha before the reading of the Torah, customs vary: close the Torah while others keep it open. My preference is that the Torah remain open during the b'racha before the reading so that immediately following the ba'al koray will not have to delay in spotting the beginning words of the aliyah. When the Torah is open, look away from the open script or close your eyes thereby indicating that the words of the b'racha are not actually written in the Torah.

8. Say the b'racha out loud so that everyone may respond to it. When you complete "Borchu" be certain to repeat "Baruch haShem ham'vorach l'olam va'ed" after the congregation has said it.

9. During the reading of the Torah follow every word inside the Torah. If one reads along with the ba'al koray, extreme care must be exercised that the b'a'al koray is not confused by your audible sounds, even a whisper.

10. At all times, it is proper to wear a tallit when being called to the Torah. This applies also to the three others who stand at the Torah when serving as ba'al koray or gabbaim. Likewise, those who are called for hagbaha and g'lilah should always have a tallit on. It is difficult these days to maintain the practice when the Torah is read in the afternoons not to have a tallit on, especially when in most all congregations there are many talitot (the correct plural of tallit) property of the congregation which can be used even when most people do not have their own personal tallit with them as is the case during Mincha Torah reading.

When one borrows a tallit belonging to someone else, a b'racha over that tallit is not necessary. When using your own tallit a b'racha should quickly be said so as not to detain the congregation unnecessarily.

When using someone else's tallit it goes without saying that it ought to be returned in a proper manner. This is especially important when using the tallit of a person who is not present at that time. While the Halacha states that the owner of the Torah should be gratified that his property is being used for a mitzvah purpose, at the same time, he has an absolute right to expect that the property will be returned and replaced in a proper manner as it was found.

11. It is not uncommon for people to forget or become confused with the order of the two b'rachot. Accordingly, use a siddur or the chart at the side of the Torah provided in most congregations. If you come to the Torah with a Siddur do not lean the Siddur on the Torah itself.

In the event that a person began the first b'racha incorrectly (using the words of the second b'racha) then he should return to the words "asher bachar banu" and corrects his mistake provided that he has not already concluded with the final five words "Baruch ata hashem notayn haTorah."

If the last five words above were already recited, then the reading proceeds even though the b'racha was incorrect. Then, at the conclusion of the aliyah, the b'racha which was not recited at the beginning is then said. (See Mishna B'rurah 139:15 where he quotes the Derech haChayim.)

12. It is a widespread custom to gently lift the Torah during certain short phrases. During the b'racha before the reading some lift the rollers slightly when saying the words "v'natan lanu et torato", and repeat this procedure during the b'racha at the conclusion of the aliyah when saying "asher natan lanu torat emet".

13. During the reading of the Torah the one who has been honored with the aliyah should hold on to the right wooden roller and be ready to help roll the Torah when the b'a'al koray goes on to the next column.

14. Reaching across the Torah to extend a handshake to the gabbai at the far left is improper, not in keeping with respect for the Torah's holiness.

15. Ba'alay k'riah and gabbaim who remind a congregant about any of the proprieties associated with receiving an aliyah should be thanked for their appreciation of kavod haTorah.

16. The honors at the end of the Torah reading of hagbaha and g'lila (Lifting, rolling closed and dressing the Torah) are, according to the Talmud (M'gillah 32a) the highest of the honors. In Talmudic times this function was given to the most prestigious person in the assembled minyan. How strange it is then, why many individuals feel that the honors which do not involve the recitation of b'rachot are of lesser prestige.

The Talmud's position is based on the premise that taking out the Torah and restoring it properly to its aron hakodesh constitutes the mitzvah of kavod haTorah, respect for the Torah. One who properly cares for the Torah is entitled to be properly recompensed for that effort. The Talmud indicates straightforward that the ones who put the Torah away are as meritorious as all the others combined who were for aliyot to the Torah.

Accordingly, consider once asking the gabbai for hagbahah or g'lilah (even if you are a chiyuv) when you deserve having an aliyah. In any event, when you are honored with hagbahah or g'lilah be aware of the Talmud's position concerning its worthiness.

17. Be certain you are able to properly lift the Torah for hagbahah. Especially when most of the parchment is on the side of your weaker hand. It is not unknown for a Torah to fall of the hands of a person not able to balance it properly.

The task of hagbahah is to lift the Torah and show its writing to all present. This is why the person turns around to all sides.

The seam between two attached parchment sheets should be rolled into the center before the hagbahah is performed.

18. The one doing g'lilah should make certain that the Torah is secure in the hands of his hagbahah - partner, and not tug at the Torah thereby making it difficult to be held.

Start by rolling the Torah so that the sewn seam remains in the center.

The gartel (belt) is wrapped around the Torah tightly starting on the outer side, that side of the Torah which faces the person doing g'lilah.

On Shabbat and Yom Tov a double knot at the end of the gartel should be avoided. Buckles or velcro on the end of the gartel obviate any problems with tying double knots.

19. The Mishna (M'gillah 3) fixed the number of aliyot. on each occasion that the Torah was to be read:

3 aliyot on weekdays, Shabbat Mincha, Chanukah, Purim and fast days.

4 aliyot on Rosh Chodesh and chol hamoed.

5 aliyot on a weekday Yom Tov.

6 aliyot on a weekday Yom Kippur.

7 aliyot on Shabbat or Yom Tov which falls on Shabbat.

20. Hosafot (additional aliyot) can be made within reason only on Shabbat save for a few exceptional Shabbatot when certain halachic requirements must be maintained for specific reasons..

Hosafot cannot be added indiscriminately. This is crucial for families celebrating a Shabbat simcha to understand. Hosafot should be anticipated as best possible in advance of Shabbat, and cleared with the gabbai and/or rabbi so that no problems occur or interfere with the Torah reading.It is entirely incorrect to assume that every three p'sukim may constitute another aliyah.