## Kitzur Shulchan Arukh Siman 78

###### Kitzur Shulchan Arukh 78:1
[Kitzur Shulchan Arukh 78:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/78:1)

כְּשֶׁמּוֹסִיפִין בַּשַׁבָּת, יְכוֹלִין לִקְרֹת כֹּהֵן אוֹ לֵוִי לְאַחֲרוֹן, כֵּיוָן שֶׁכְּבָר הִשְׁלִימוּ שִׁבְעָה גַּבְרֵי. וְגַם שֶׁהוּא הָאַחֲרוֹן מֵעִקַּר הַקְּרוּאִים (חוּץ מִן הַמַּפְטִיר) וְכֵן הַמַּפְטִיר יְכוֹלִין לִקְרֹת כֹּהֵן אוֹ לֵוִי, וַאֲפִלּוּ כֹּהֵן אֶחָד לְאַחֲרוֹן וְכֹהֵן אֶחָד לְמַפְטִיר, יְכוֹלִין לִקְרוֹת, כֵּיוָן שֶׁהַקַּדִּישׁ מַפְסִיק בֵּינֵיהֶם. וּבְשִׂמְחַת תּוֹרָה שֶׁמּוֹצִיאין שְׁלשָׁה סִפְרֵי תּוֹרָה, יְכוֹלִין לִקְרוֹת כֹּהֵן אֶחָד לַחֲתַן תּוֹרָה וְאֶחָד לַחֲתַן בְּרֵאשִׁית וְאֶחָד לְמַפְטִיר, כֵּיוָן שֶׁכָּל אֶחָד קּוֹרֵא בְּסֵפֶר תּוֹרָה אַחֵר. אֲבָל בְּרֹאשׁ חֹדֶשׁ טֵבֵת שֶׁחָל לִהְיוֹת בְּשַׁבָּת, אַף עַל פִּי שֶׁמּוֹצִיאִין גַּם כֵּן שְׁלשָׁה סִפְרֵי תּוֹרָה, אֲפִלּוּ אִם רוֹצִים לִקְרוֹת בַּסֵּפֶר תּוֹרָה הָרִאשׁוֹן שְׁמֹנָה גַּבְרֵי, אֵין רַשָּׁאִין לִקְרוֹת לְהַכֹּהֵן שֶׁיִּהְיֶה הַשְּׁמִינִי, כֵּיוָן שֶׁעֲדַיִן אֵין מַשְׁלִימִין הַקְּרִיאָה בְּסֵפֶר זֶה. וְהַמַּשְׁלִים הוּא בַּסֵּפֶר הַשֵּׁנִי שֶׁקּוֹרִין בּוֹ פָּרָשַׁת רֹאשׁ חֹדֶשׁ וְאָז יְכוֹלִין לִקְרוֹתוֹ. וְכֵן הַדִּין בְּשַׁבָּת שְׁקָלִים וּפָרָשַׁת הַחֹדֶשׁ כְּשֶׁהֵן בְּרֹאשׁ חֹדֶשׁ (סִימָן קל"ה ובסד"ה).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When *aliyahs*¹. The privilege of being called to the Torah is referred to as an *aliyah*. are added on Shabbos² 21a. On Shabbos there must be no less than seven *aliyahs*. However, if there are present those who are obligated to have an *aliyah*, additional *aliyahs* may be added. a *Kohen* or *Levi* may be called for the last *aliyah*, since the requirement of calling seven men was fulfilled, and also because it is the last of the main *aliyahs* except for the *maftir*. Similarly, for *maftir*, a *Kohen* or *Levi* may be called. It is even permitted to call one *Kohen* for the last *aliyah* and one *Kohen* for *maftir*. They may be called [in this situation] since the kaddish intervenes between them. On Simchas Torah when three *sifrei Torah* are taken out, one *Kohen* may be called as *Chasan Torah*, [the groom of the Torah] and one as *Chasan Bereishis*, [the groom of Bereishis] and one for *maftir*, since each one reads from a different *seifer Torah*. But when *Rosh Chodesh Teivis* occurs on Shabbos, even though three *sifrei Torah* are taken out,³. even if they want to call eight men to the first *seifer Torah*, it is not permitted to call the *Kohen* to be the eighth one,⁴ 135: 10. If, however, the *Kohen* went up to the Torah, we may rely on the others who rule that a *Kohen* or *Levi* may be called even after the required *aliyahs*. If this happens, it is preferable to call a *Levi* after the *Kohen* and then a *Yisrael*. See *Mishnah Berurah* 135: 37. This is done in order to avoid casting doubt on the *Kohen*’s lineage. See *Kitzur Shulchan Aruch* in the following Halachah. since as yet [the required reading] was not completed in this *seifer*. The reading is completed in the second *seifer* in which the portion of *Rosh Chodesh* is read, and then a *Kohen* may be called. The same law applies to *Shabbos Shekalim* and to *Parshas Hachodesh* when they occur on *Rosh Chodesh*.

footnotes:
¹ One who is called to read the Torah is called an oleh
² See Maseches Megillah
³ One for Shabbos, one for Chanukah, and one for Rosh Chodesh
⁴ This ruling is in accord with the second opinion mentioned in Rema


###### Kitzur Shulchan Arukh 78:2
[Kitzur Shulchan Arukh 78:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/78:2)

אִם קָרְאוּ לְכֹהֵן אוֹ לְלֵוִי בְּאֶמְצַע הַמִּנְיָן, יַעֲלֶה אַחֵר בִּמְקוֹמוֹ וְהוּא יַמְתִּין אֵצֶל הַתֵּבָה וְיַעֲלֶה לַמַפְטִיר אוֹ לְאַחֲרוֹן לְאַחַר מִנְיַן הַקְּרוּאִים.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a *Kohen* or *Levi* is called for one of the middle of the required *aliyahs*, someone else, [a *Yisrael*] should go up in his place⁵ and he (the *Kohen*) should wait near the *bimah* and go up for *maftir* or the last *aliyah* once the required number [of seven] has been called.

footnotes:
⁵ See footnote 4.


###### Kitzur Shulchan Arukh 78:3
[Kitzur Shulchan Arukh 78:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/78:3)

בַּשַׁבָּת שֶׁקּוֹרִין שְׁתֵּי סִדְרוֹת, יֵשׁ לְחַבֵּר הַסְּדָרוֹת עִם הָעוֹלֶה הָרְבִיעִי (שם).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On a Shabbos when two *parshahs* are read, the *parshahs* should be merged with the reading of the fourth *aliyah*.⁶ 282: 1.

footnotes:
⁶ Taz


###### Kitzur Shulchan Arukh 78:4
[Kitzur Shulchan Arukh 78:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/78:4)

קְלָלוֹת שֶׁבְּפָרָשַׁת בְּחֻקֹּתַי וּבְפָרָשַׁת כִּי תָבֹא, אֵין מַפְסִיקִין בֵּינֵיהֶן. וְצָרִיךְ לְהַתְחִל פָּסוּק אֶחָד מִקֹּדֶם. אַךְ לְמַעַן לֹא יַתְחִיל בַּפָּרָשָׁה פָּחוֹת מִשְּלשׁה פְּסוּקִים, צָרִיךְ שֶׁיַּתְחִיל שְׁלשָׁה פְּסוּקִים קֹדֶם הַקְּלָלוֹת, וּלְבַסוֹף צָרִיךְ גַּם כֵּן לִקְרוֹת לְכָל הַפָּחוֹת פָּסוּק אֶחָד אַחַר הַקְּלָלוֹת, אַךְ יִרְאֶה שֶׁלֹּא יְסַיֵּם פָּחוֹת מִשְּׁלֹשָׁה פְּסוּקִים מִן הַתְחָלַת הַפָּרָשָׁה (עַיֵן לְעֵיל סִימָן כ' כ"א כ"ב) בְּפָּרָשַׁת כִּי תִשָּׂא קוֹרִין עִם הַלֵּוִי כָּל פָּרָשַׁת הָעֵגֶל עַד וּמְשָׁרְתוֹ יְהושׁעַ וְגוֹ' וְהַטַּעַם, כִּי בְּנֵי לֵוִי לֹא הָיוּ בַּעֲשִׂיַּת הָעֵגֶל. וְנוֹהֲגִין לִקְרוֹת בְּקוֹל נָמוּךְ מִן וַיִּתֵּן אֶל משֶׁה כְּכַלֹּוֹתוֹ עַד וַיְחַל משֶׁה. וּכְשֶׁמַּתְחִיל וַיְחַל, חוֹזֵר וְקוֹרֵא בְּקוֹל רָם עַד וַיִּפֶן וַיֵרֵד משֶׁה, וּכְשֶׁמַּתְחִיל וַיִּפֵן חוֹזֵר וְקוֹרֵא בְּקוֹל נָמוּךְ עַד וּמשֶׁה יִקַּח אֶת הָאֹהֶל, וְחוֹזֵר וְקוֹרֵא בְּקוֹל רָם עַד סוֹף הַפָּרָשָׁה. וְגַם הַקְּלָלוֹת שֶׁבְּפָּרָשַׁת בְּחֻקֹּתַי וּפָרָשַׁת כִּי תָבֹא קוֹרִין בְּקוֹל נָמוּךְ. וְאֶת הַפָּסוּק וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקֹב קוֹרִין בּקוֹל רָם. וְאַחַר כָּךְ הַפָּסוּק וְהָאָרֶץ תֵּעָזֵב וְגוֹ' נָמוּךְ, וְאַף גַּם זֹאת בְּקוֹל רָם עַד הַסוֹף. וּבְפָרָשַׁת כִּי תָּבֹא לְיִרְאָה אֶת הַשֵּׁם הַנִּכְבָּד עַד סוֹף הַפָּסוּק בְּקוֹל רָם, וְאַחַר כָּךְ נָמוּךְ. וְאַף גַּם זֹאת, בְּקוֹל רָם עַד הַסוֹף. וּבְפָרָשַׁת כִּי תָבוֹא, לְיִרְאָה אֶת הַשֵׁם הַנִכְבָּד עַד סוֹף הפָּסוּק, בְּקוֹל רָם, וְאַחַר כָּךְ נָמוּךְ עַד וְאֵין קוֹנֶה. וְגַם בְּפָרָשַׁת בְּהַעֲלֹתְךָ נוֹהֲגִין לִקְרוֹת בְּקוֹל נָמוּךְ מִן וַיְהִי הָעָם כְּמִתְאוֹנְנִים עַד וְהַמָּן כִּזְרַע גָּד. וְהַטַּעַם לְהַרְאוֹת שֶׁהֵם מִתְחָרְטִים. וְכָל מַה שֶׁקּוֹרֵא בְּקוֹל נָמוּךְ, צָרִיךְ שֶׁיְהֵא עַל כָּל פָּנִים הַקּוֹל נִשְׁמַע לַצִבּוּר, וְאִם לֹא כֵּן אֵינָם יוֹצְאִים יְדֵי חוֹבַת קְרִיאָה (פרי חדש). אַרְבָּעִים וּשְׁנַיִם מַסָּעוֹת שֶׁבְּפָרָשַׁת וְאֵלֶּה מַסְעֵי, אֵין לְהַפְסִיק בָּהֶם, שֶׁהֵם נֶגֶד שֵׁם מ"ב (מגן אברהם) (תכ"ח).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The curses contained in *parshas Bechukosai*,⁷ 26: 14–43. and in *parshas Ki Savo*⁸ 28: 15–68. should be read without interruption.⁹ 31. Interrupting would make it appear as though we do not wish to accept Divine admonition. (*Meleches Shelomoh*—*Midrash Rabbah*.) [Also see *Shoeil Umeishiv* (5 Resp. 9) and *Elef Lecha Shelomo* Resp. 63—*Sofrim* (12).] *Shulchan Aruch* rules that not interrupting the curses contained in *Ki Savo* is a custom, but not interrupting in *Bechukosai* is a Halachah. The reading of these curses must be preceded by one verse of the preceding chapter.¹⁰ Chapter 23 for details. But in order not to begin the *parshah* with less than three verses, the reading must begin with the three verses preceding the curses. At the conclusion also, we must read at least one verse after the curses, but care should be taken not to end at less than three verses from the beginning of a *parshah*. In *parshas Ki Sisa*, we read for the *Levi*, the whole chapter of the golden calf until the words *Umeshareso Yehoshua*¹¹ 33: 11. [and his servant Yehoshua]. And the reason is because the Levites did not participate in making the golden calf.¹² 66a. It is customary to read in a low voice [the portion beginning with] *Vayittein el Moshe kechaloso* [and He gave Moses as He had finished]¹³ 31: 18. until *Vayechal Moshe* [and Moses beseeched].¹⁴ 32: 11 *Rashi* (*Maseches Megillah* 31b). The verse beginning with *Vayechal* is read in a loud voice until *Vayifen vayeired Moshe*, [And Moses turned and descended]. And the verse beginning with *Vayifen* is read in a low voice until *uMoshe yikach es ha'ohel*, [And Moses took the tent].¹⁵ 33: 7. The reading is then resumed in a loud voice until the end of the *parshah*. And also the curses in *parshas Bechukosai* and *parshas Ki Savo* should be read in a low voice. However, the verse, *Vezacharti es brisi Yaakov* [And I will remember the covenant with Jacob]¹⁶ 26: 42. is read in a loud voice. The following verse, *Veha'aretz tei'azeiv* [And the land will be forsaken] is read in a low voice. From the verse: *Ve'af gam zos* [and with all this]¹⁷ 26: 44. [the reading is resumed] in a loud voice until the end. And in *parshas Ki Savo*, [the verse] *Leyira es Hashem hanichbad* [to fear the honored Name]¹⁸ 28: 59. until the end of the verse should be read in a loud voice and thereafter in a low voice until *Ve'ein koneh* [and there is no one to buy].¹⁹ 28: 68. Also in *parshas Beha'alosecha* it is customary to read in a low voice from *Vayehi ha'am kemisonenim* [and the people were as murmurers]²⁰ 11: 1. until *Vehaman kizra gad* [and the manna was like the coriander seed]²¹ 11: 7. and the reason is to show that they were regretful. Whatever is read in a low voice should be read at least [loud enough] for the congregation to hear the voice, otherwise they have not fulfilled their duty of reading [the Torah]. [In the reading of] the forty-two journeys in *parshas Masei* no interruption should be made,²² 428: 8—*Tzeror Hamor*. We also do not interrupt during the last eight verses in the Torah [*Maseches Menachos* 30, *Shulchan Aruch* 428: 7], nor in the Ten Commandments in *Yisro* and in *Va’eschanon*, nor during *Az Yashir* [*Avudraham*]. for they represent the [Divine] Name of forty-two [Letters].²³

footnotes:
⁷ Leviticus
⁸ Deuteronomy
⁹ Maseches Megillah
¹⁰ See Kitzur Shulchan Aruch
¹¹ Exodus
¹² Maseches Yoma
¹³ Exodus
¹⁴ See Exodus
¹⁵ Exodus
¹⁶ Leviticus
¹⁷ Leviticus
¹⁸ Deuteronomy
¹⁹ Deuteronomy
²⁰ Numbers
²¹ Numbers
²² Magein Avraham
²³ One of the holy Names of Hashem.


###### Kitzur Shulchan Arukh 78:5
[Kitzur Shulchan Arukh 78:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/78:5)

בֵּין גַּבְרָא לְגַבְרָא צְרִיכִין לִגְלֹל אֶת הַסֵּפֶר תּוֹרָה, וְאֵין צְרִיכִין לְכַסּוֹתוֹ. אַךְ קֹדֶם מַפְטִיר שֶׁאוֹמְרִים קַדִּישׁ וְיֵשׁ זְמַן אָרֹךְ צָרִיךְ לְכַסּוֹתוֹ בַּמְּעִיל שֶׁלוֹ, וְכֵן בְּכָל מָקוֹם שֶׁיֵּשׁ זְמַן אָרֹךְ כְּגוֹן שֶׁמְזַמְּרִין לֶחָתָן וְכַיּוֹצֵא בּוֹ. וְנִרְאֶה דְּהוּא הַדִּין כְּשֶׁמַּאֲרִיכִין בְּמִי שֶׁבֵּרֵךְ (סִימָן קל"ט ובסד"ה).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Between one *aliyah* and the next the *seifer Torah* should be rolled up but it need not be covered. But before *maftir*, when Kaddish is said and there is a long interval, it should be covered with its mantle. Likewise, on any other occasion when there is a long interval, as when a chant is sung for a bridegroom [who is called to the Torah], or something similar, [the *seifer Torah* should be covered]. And it would seem that this rule also applies when much time is spent in saying *Mishebeirach*²⁴ 139. [He Who blessed …].

footnotes:
²⁴ Taz


###### Kitzur Shulchan Arukh 78:6
[Kitzur Shulchan Arukh 78:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/78:6)

אִם טָעוּ בַּשַׁבָּת וְקָרְאוּ עִם הַשִּׁשִּׁי עַד גְּמָר הַסִּדְרָה, לֹא יֹאמַר קַדִּישׁ, אֶלָּא יִקְרְאוּ מִיָּד אֶת הַמַּפְטִיר, וְיַשְׁלִים גַּם לְמִנְיַן שִׁבְעָה קְרוּאִים. וּלְאַחַר שֶׁיֹּאמַר הַהַפְטָרָה עִם הַבְּרָכוֹת, אָז יֹאמַר הַקַּדִּישׁ. וְכֵן בְּיוֹם טוֹב אִם טָעוּ וְקָרְאוּ עִם הָרְבִיעִי עַד הַגְּמָר, לֹא יֹאמְרוּ קַדִּישׁ, אֶלָּא יִקְרְאוּ מִיָּד אֶת הַמַּפְטִיר לְסֵפֶר תּוֹרָה הַֹשִֵני וְאַחֲרֵי הַהַפְטָרָה וְהַבְּרָכוֹת יֹאמְרוּ הַקַּדִּישׁ (סִימָן רפ"ב ובסד"ה).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If by mistake they read for the sixth [*aliyah*] to the end of the *sidra*, Kaddish is not recited but the *maftir* is immediately called,²⁵ 282: 33 says that if Kaddish was not yet said, the seventh person is called and a portion is repeated for him, then the *maftir* is called up. and he also completes the [required] number of seven persons (called up for *aliyahs*). And after he has said the *haftarah* with its berachos, then the kaddish is said. And on Yom Tov also, if by mistake they read for the fourth *aliyah* until the end, the Kaddish is not recited but the *maftir* is called up immediately to the second *seifer Torah* and after the *haftarah* and its berachos, the Kaddish is recited.

footnotes:
²⁵ The Mishnah Berurah


###### Kitzur Shulchan Arukh 78:7
[Kitzur Shulchan Arukh 78:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/78:7)

כְּשֶׁצְּרִיכִין לְהוֹצִיא שְׁלשָׁה סִפְרֵי תּוֹרָה וְאֵין לָהֶם אֶלָּא שְׁנַיִם לֹא יִגוֹלְלוּ אֶת הַשֵּׁנִי לִקְרוֹת בּוֹ מַה שֶּׁצְּרִיכִין לִקְרוֹת בַּשְּׁלִישִׁי, אֶלָּא יִקְחוּ אֶת הָרִאשׁוֹן לִקְרוֹת בּוֹ (שם).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When three *sifrei Torah* are needed [for the required reading] and only two are available, the second [*seifer*] should not be rolled to read the portion that must be read in the third [*seifer*], but rather the first [*seifer*] should be taken for the reading [of that portion].


###### Kitzur Shulchan Arukh 78:8
[Kitzur Shulchan Arukh 78:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/78:8)

אִם נִמְצָא פְּסוּל בְּסֵפֶר תּוֹרָה נִתְבָּאֲרוּ הַדִּינִים בְּסִימָן כּ"ד. וְאִם נִמְצָא הַפְּסוּל בְּאֶמְצַע קְרִיאַת הַמַּפְטִיר, אִם הוּא מַפְטִיר שֶׁל חוֹבַת הַיּוֹם, כְּגוֹן בְּיוֹם טוֹב וּבַשַׁבָּת רֹאשׁ חֹדֶשׁ אוֹ שְׁקָלִים וְכַדּוֹמֶה שֶׁמּוֹצִיאִין סֵפֶר תּוֹרָה אַחֵר לְמַפְטִיר, אָז דִּינוֹ כְּמוֹ בְּפָרָשָׁה אַחֶרֶת. אֲבָל בְּשַׁבָּת, פָּשׁוּט שֶׁהַמַּפְטִיר חוֹזֵר וְקוֹרֵא מַה שֶּׁקָּרָא הַשְּׁבִיעִי, שֶׁאֵין זֹאת אֶלָּא מִשּׁוּם כְּבוֹד הַתּוֹרָה (שֶׁלֹּא יְהֵא כְּבוֹד הַתּוֹרָה וּכְבוֹד הַנָּבִיא שָׁוִים, שֶׁהַקּוֹרֵא בַּתּוֹרָה מְבָרֵךְ תְּחִלָּה וָסוֹף, וְגַם הַקּוֹרֵא בַּנָּבִיא מְבָרֵךְ תְּחִלָּה וָסוֹף, לָכֵן תִּקְּנוּ שֶׁהַמַּפְטִיר יִקְרָא תְּחִלָּה גַּם בַּתּוֹרָה, לְהַרְאוֹת שֶׁהַקְּרִיאָה בַּתּוֹרָה הִיא הָעִקָּר), בָּזֶה אֵין מוֹצִיאִין סֵפֶר תּוֹרָה אַחֵר, אֶלָּא גּוֹמְרִין בְּסֵפֶר תּוֹרָה זֶה, וְאֵינוֹ מְבָרֵךְ בְּרָכָה אַחֲרוֹנָה, וְהַהַפְטָרָה אוֹמֵר בִּבְרָכוֹת. וְאִם נִמְצָא הַפְּסוּל קֹדֶם שֶׁבֵּרַךְ בְּרָכָה רִאשׁוֹנָה, נִרְאֶה דְּיֵשׁ לְהוֹצִיא סֵפֶר תּוֹרָה אַחֵר. וְאִם אֵין סֵפֶר תּוֹרָה אַחֵר, אֲזַי מִי שֶׁיַּעֲלֶה בַּאַחֲרוֹנָה הוּא יֹאמַר הַהַפְטָרָה עִם הַבְּרָכוֹת. וְאִם עֲדַיִן לֹא אָמְרוּ הַקַּדִּישׁ, יֹאמְרוּהוּ לְאַחַר הַהַפְטָרָה (כְּדִלְעֵיל סָעִיף ו').

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The laws concerning a defect discovered in a *seifer Torah;* were explained in Chapter 24. If the defect is discovered during the reading of the *maftir;* then, if this *maftir* is a special obligation for that day, such as [the maftir] of Yom Tov or of *Shabbos Rosh Chodesh* or of [*parshas*] *Shekalim* and the like, when an extra *seifer Torah* for *maftir* is taken out, then the same law applies as for any other *parshah*.²⁶. The concluding berachah is said on the second *seifer Torah* (*Kitzur Shulchan Aruch* 24: 8). But on a regular Shabbos, we repeat the reading of the seventh portion for the *maftir*. We do this out of respect for the Torah, [so as not to create the impression] that the honor of the Torah and the honor of the Prophets are equal,²⁷ (*Tefillah* 13: 3) and *Ravash* Resp. 112. for the one who reads in the Torah makes a berachah before and after, and also the one who reads the Prophets makes a berachah before and after; therefore it was ordained that the one called for *maftir* reads in the Torah first to show that the reading of the Torah is the main (reading). Therefore, another *seifer Torah* should not be taken out, but the reading is concluded in the same *seifer Torah*. The concluding berachah should not be said, but the *haftarah* and its berachos should be said. If the defect was discovered before the first berachah was said, it would seem that another *seifer Torah* should be taken out.²⁸ and *Derech Hachaim* (*Siddur*), another *seifer Torah* is not taken out because it creates an inconvenience for the congregation. Instead, the *maftir* reads from the Torah without a berachah. If no other *seifer Torah* is available then the one who was called up last should say the *haftarah* with its berachos; and if the Kaddish has not yet been said, it should be said after the *haftarah*.

footnotes:
²⁶ The reading is stopped and resumed from another seifer Torah
²⁷ See Rambam
²⁸ According to Magein Avraham, Peri Megadim


###### Kitzur Shulchan Arukh 78:9
[Kitzur Shulchan Arukh 78:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/78:9)

בְּסִימָן כּ"ד סָעִיף א' נִתְבָּאֵר, דְּאִם נִמְצָאָה טָעוּת בְּחָסֵר וְיָתֵר, כָּל שֶׁאֵינוֹ מִשְׁתַּנֶּה לֹא הַקְּרִיאָה וְלֹא הַפֵּרוּשׁ, אֵין מוֹצִיאִין סֵפֶר תּוֹרָה אַחֵר. מִכָּל מָקוֹם אִם נִמְצָא כֵּן בְּשַׁבָּת, אַף עַל פִּי שֶׁאֵין מוֹצִיאִין סֵפֶר תּוֹרָה אַחֵר עַל כָּל פָּנִים לֹא יִקְרְאוּ בְּסֵפֶר תּוֹרָה זֶה יוֹתֵר מִשִּׁבְעָה קְרוּאִים, וְהַשְּׁבִיעִי יִקְרָא הַהַפְטָרָה בִּבְּרָכוֹת, וְלֹא יֹאמְרוּ קַדִּישׁ עַד לְאַחַר קְרִיאַת הַהַפְטָרָה וְהַבְּרָכוֹת, (וְהַיְנוּ בְּשַׁבָּת פָּשׁוּט, אֲבָל כְּשֶׁהַמַּפְטִיר הוּא מֵחוֹבַת הַיּוֹם, כְּמוֹ בַּסָּעִיף שֶׁלִּפְנֵי זֶה וַדַּאי צְרִיכִין לִקְרוֹת לְמַפְטִיר) וּבְמִנְחָה לֹא יוֹצִיאוּהוּ (תְּשׁוּבָה מֵאַהֲבָה חֵלֶק רִאשׁוֹן סִימָן נ"א. וְעַיֵּן לְעֵיל בְּסִימָן כ"ד סָעִיף א' בַּהֶעָרָה הַשְׁנִיָה בְּסוֹפָה).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In Chapter 24 paragraph 1, it was explained that if an error is discovered of either a missing [letter] or an extra [letter], as long as it does not alter either the pronunciation²⁹ 143: 7 for details. or the meaning [of the word], another *seifer Torah* should not be taken out.³⁰ 143: 8—*Maharam Lublin* Resp. 84. However, if such an error is discovered on Shabbos, even though another *seifer Torah* need not be taken out; in any case to this *seifer Torah* they should not call more than seven persons for an *aliyah*. The seventh person should read the *haftarah* with its berachos and Kaddish is only said after the reading of the *haftarah* and the berachos. (This rule applies to a regular Shabbos, but when the *maftir* is the special obligation of that day, as was discussed in the previous paragraph, then surely one must be called for *maftir*). And at *Minchah* [this *seifer Torah*] should not be taken out.

footnotes:
²⁹ See Magein Avraham
³⁰ See Magein Avraham


###### Kitzur Shulchan Arukh 78:10
[Kitzur Shulchan Arukh 78:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/78:10)

בְּיוֹם שֶׁמּוֹצִיאִין שְׁנֵי סִפְרֵי תּוֹרָה וְנִמְצָא פְּסוּל בָּרִאשׁוֹן, וְיֵשׁ עוֹד סֵפֶר תּוֹרָה בַּהֵיכָל, וְרוֹצִים לָקַחַת עַתָּה אֶת הַסֵּפֶר הַשֵּׁנִי לִקְרוֹת מִתּוֹכוֹ, וְאַחַר כָּךְ יוֹצִיאוּ סֵפֶר תּוֹרָה אַחֵר לַקְּרִיאָה הַשְּׁנִיָּה, לֹא יַעֲשׂוּ כֵּן, כִּי צְרִיכִין לִקְרוֹת מִתּוֹךְ סֵּפֶר הַתּוֹרָה מַה שֶּׁהוּכַן בִּשְׁבִילוֹ. וְכֵן בְּיוֹם שֶׁמּוֹצִיאִין שְׁלשָׁה סִפְרֵי תוֹרָה (עַיֵן פְּרִי מְגָדִים אֵשֶׁל אַבְרָהָם סוֹף סִימָן קמ"ג). וְכֵן אִם הָחְלְפוּ סִּפְרֵי הַתּוֹרָה, שֶׁלָּקְחוּ תְּחִלָּה אֶת הַמּוּכָן לְאַחַר כָּךְ, יִגְלְלוּהוּ וְיִקְחוּ אֶת הַשֵׁנִי [כְּדֵי] לִקְרוֹת מִתּוֹךְ כָּל סֵפֶר תּוֹרָה לְמַה שֶּׁהוּכָן.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If on a day when two *sifrei Torah* are taken out, a defect is discovered in the first, and there is another *seifer Torah* in the Holy Ark, they should not take the second *seifer Torah* to resume the reading, and after that take out another *seifer Torah* [from the Ark] for the second reading. This should not be done, because the reading should be done from the *seifer Torah* that was set aside for it. [This law applies] also to a day on which three *sifrei Torah* are taken out. Likewise, if the *sifrei Torah* were switched by taking first the one that was intended for the later [reading]; [then the one taken by mistake] should be rolled up, and the second *seifer* taken from the Ark, in order to read from each *seifer Torah* that portion for which it was intended.


###### Kitzur Shulchan Arukh 78:11
[Kitzur Shulchan Arukh 78:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/78:11)

סֵדֶר הַחִיּוּבִים, הַקֹּדֶם קוֹדֵם. א. חָתָן בְּיוֹם חֻפָּתוֹ. ב. וְחָתָן, בְּשַׁבָּת שֶׁלִּפְנֵי הַחֲתֻנָּה שֶׁמְזַמְּרִים לוֹ, דְּהַיְנוּ שֶׁהוּא בָּחוּר. וְנַעַר שֶׁנַּעֲשֶׂה בַּר מִצְוָה בְּאוֹתוֹ שָׁבוּעַ, הֵמָּה שָׁוִים. ג. סַנְדָּק בְּיוֹם הַמִּילָה וְהוּא הַתּוֹפֵס אֶת הַתִּינוֹק בִּשְׁעַת הַמִּילָה. ד. סַנְדָּק בְּיוֹם הַמִּילָה, שֶׁמַכְנִיס אֶת הַתִּינוֹק לְבֵית הַכְּנֶסֶת לְמוּלוֹ. ה. בַּעַל הַיּוֹלֶדֶת שֶׁיָּלְדָה בַּת וְהוֹלֶכֶת לְבֵית הַכְּנֶסֶת. ו. בַּעַל הַיּוֹלֶדֶת שֶׁיָּלְדָה בֵּן וְהוֹלֶכֶת לְבֵית הַכְּנֶסֶת. וְאִם אֵינָן הוֹלְכוֹת לְבֵית הַכְּנֶסֶת, אֵין הַבְּעָלִים חִיּוּבִים, אֶלָּא אִם הוּא יוֹם אַרְבָּעִים וְאֶחָד לַזָכָר אוֹ יוֹם שְׁמוֹנִים וְאֶחָד לַנְקֵבָה, שֶׁאָז הוּא זְמַן הֲבָאַת הַקָּרְבָּן. ז. חָתָן שֶׁהָיְתָה חֲתֻנָּתוֹ מִיּוֹם רְבִיעִי וָאֵילֵךְ, בְּשַׁבָּת שֶׁלְּאַחַר הַחֲתֻנָּה. וְדַוְקָא כְּשֶׁהָיָה בַּחוּר אוֹ הִיא בְּתוּלָה. ח. יוֹם הַשָׁנָה (יארצייט) בּוֹ בַיוֹם. ט. אֲבִי הַתִּינוֹק בְּיוֹם הַמִּילָה. י. יָארְצֵייט שֶׁיִּהְיֶה לוֹ בְּשָּׁבוּעַ שֶׁלְּאַחַר הַשַׁבָּת. יא. מוֹהֵל בְּיוֹם הַמִּילָה. יב. הַסַּנְדָּק, וְאַחֲרָיו אֲבִי הַבֵּן, וְאַחֲרָיו הַמּוֹהֵל בַּשַׁבָּת שֶׁלִּפְנֵי הַמִּילָה. שְׁנֵי בַּעֲלֵי חִיּוּבִים שָׁוִים, תָּלוּי בְּדַעַת הַסְּגָן אוֹ יָטִילוּ גּוֹרָל. מִי שֶׁאֵין לוֹ עִירוֹנוֹת, אֵינוֹ דּוֹחֶה שׁוּם חִיּוּב. נוֹהֲגִין לִקְרוֹת לְמִי שֶׁעָתִיד לָצֵאת לַדֶּרֶךְ אַחַר שַׁבָּת, אוֹ שֶׁבָּא מִן הַדֶּרֶךְ. וְכֵן נוֹהֲגִין לַחֲלוֹק כָּבוֹד לְאוֹרֵחַ נִכְבָּד לִקְרֹתוֹ, אֲבָל אֵין דּוֹחִין שׁוּם חִיּוּב (רפ"ב ובסד"ה).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
[The following is] the order of precedence for those who are obligated to have an *aliyah*³¹. See *Magein Avraham* 282. The list in the *Kitzur Shulchan Aruch* differs from his. Every locality follows its own custom.: 1) A bridegroom on his wedding day. 2) A bridegroom on the Shabbos before his wedding day [when he is called to the Torah] when they sing for him, provided he has never been married,³² and a lad who has become *Bar Mitzvah* during that week—have equal rights [to an *aliyah*]. 3) A *sandek* on the day of the *bris*—he is the one who holds the baby during the *bris*. 4) The *sandek* on the day of the *bris* who brings the baby to the synagogue for the *bris*. 5) The husband of a woman who gave birth to a girl when [the mother] comes to the synagogue.³³. 6) The husband of a woman who gave birth to a son, and the mother comes to the synagogue. But if the woman does not come to the synagogue, the husbands are not obliged [to have an *aliyah*], unless it is the 41st day for a son or the 81st day for a daughter, because it was on these days that a sacrifice was brought [in the *Beis Hamikdash*].³⁴ offering brought by the woman who gave birth. 7) A bridegroom whose wedding took place on Wednesday or later [in the week], on the Shabbos after the wedding, but only if he had not been previously married or she had not been previously married. 8) One who has *Yahrzeit* on that day. 9) The father of the baby on the day of the circumcision.³⁵, because he will get an *aliyah* on the day his wife goes to the synagogue. See *Levush*. 10) One who will have *Yahrzeit* during the week following the Shabbos. 11) The *mohel* on the day of the circumcision. 12) The *sandek* and then the father³⁶ (*Orach Chaim*, Resp. 158). of the child, then the *mohel* on the Shabbos before the *bris*. Two people with equal claim to an *aliyah* should depend on the discretion of the president of the synagogue or they should decide by casting lots.³⁷. The *Nachalas Shivah*, Resp. 38 prefers adding *aliyahs* (if possible). A non-resident cannot take precedence over any [resident] who is obliged to have an *aliyah*. It is customary to call up to the Torah one who is going on a journey after Shabbos or one who has returned from a journey. Likewise, it is customary to honor an important guest by calling him up [for an *aliyah*],³⁸, one who dedicates a *seifer Torah*, one who moves into a new home, important elders and members of *Chevra Kadisha* on Yom Tov on the day *Yizkor* is said, the one who blows the *shofar* and the *chazzan* for *mussaf* on *Rosh Hashanah*. All these do not have priority over the persons listed in the *Kitzur Shulchan Aruch*.
Many congregations sell the *aliyahs* and do not follow any order at all. See *Chasam Sofer*, Resp. 103 and *Nachalas Shiva*, Resp. 38. but none of these takes precedence over anyone who is obliged [to have an aliyah].

footnotes:
³¹ The source of any order of precedence is Levush
³² To exclude a widower who remarries.
³³ A husband whose wife gave birth to a daughter applies only when the girl is given a name in conjunction with the father’s aliyah
³⁴ The chatas
³⁵ The father of the baby comes after one who has yahrtzheit
³⁶ See Chasam Sofer
³⁷ See Magein Avraham
³⁸ Other persons so honored include a widower remarrying, parents of the bride and groom, persons reciting the berachah of Hagomeil