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DAAT · LEVEL 1 — INTRODUCTION
Siman קל״ה · The order of the Torah reading
סדר קריאת התורה בשני וחמישי — three aliyot on Monday, Thursday and Shabbat Mincha (Cohen, Levi, Israel) ; one does not decrease or add ; if there is no Cohen or no Levi ; the concern of פגם ; a city of Cohanim ; prisoners
סימן קל״ה · י״ד סעיפים
סדר קריאת התורה בשני וחמישי
🌱 Introductory level · Beginners
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This siman teaches the order of the Torah reading on Monday, Thursday and Shabbat at Mincha: one calls three olim (קורין שלשה) — one does not decrease or add and there is no haftara ; the order of the readers — כהן, לוי, ישראל ; what one does if there is no Cohen or no Levi ; the concern of פגם (not to make it seem that a Cohen is disqualified) ; a city of Cohanim ; and prisoners. Hebrew text, fluent English translation and explanation of the י״ד seifim, with a section of practical cases.
Topic: The order of the Torah reading — three aliyot, כהן לוי ישראל, אין כהן / אין לוי, משום פגם
Source: שולחן ערוך אורח חיים סימן קל״ה · י״ד סעיפים
Compiled by: רב יוסף חיים סממה
DAAT · daattorah.com
Our Sages taught in the Mishna (מגילה כ״א.): בשני ובחמישי ובשבת במנחה קורין שלשה, אין פוחתין מהן ואין מוסיפין עליהן, ואין מפטירין בנביא — on Monday, Thursday and Shabbat at Mincha one calls three olim ; one does not decrease from that number nor add to it, and one reads no haftara. This siman unfolds that rule: the number of aliyot, the order of the readers (Cohen, Levi, Israel), and the cases where one of them is missing. We study here at the level of principle; for personal conduct, one refers to the custom and to the ruling of the Rav.
📑 Study outline
A. The י״ד seifim — three aliyot (seifim 1-2), the order כהן לוי ישראל (seifim 3-4), the Cohen in the ק״ש and no Cohen (seifim 5-7), אין לוי and the פגם (seifim 8-11), עיר שכולה כהנים (seif 12), קטן · סומא · החבושים (seifim 13-14)
1. Practical case — how many aliyot and in what order (Cohen, Levi, Israel)
2. Practical case — if there is no Cohen, or no Levi
3. Practical case — the concern of פגם and a city of Cohanim
+ Comprehension questions and going further
A. The order of the Torah reading — the י״ד seifim
סֵדֶר קְרִיאַת הַתּוֹרָה בְּשֵׁנִי וַחֲמִישִׁי — the order of the Torah reading — three axes structure the siman: the number of aliyot (three olim, אין פוחתים ואין מוסיפים); the order of the readers (כהן, לוי, ישראל — a precedence of holiness and of דרכי שלום); and the safeguarding of the honour of the Cohanim and Levi'im — the concern of פגם: that the order of the aliyot never make anyone suspect that a Cohen or a Levi is disqualified.
Séif 1 — קורין שלשה: three aliyot, one neither decreases nor adds
בשני ובחמישי ובשבת במנחה קורין שלשה, אין פוחתים מהם ואין מוסיפים עליהם, ואין מפטירין בנביא.
Séif 1: on Monday, Thursday and Shabbat at Mincha one calls three olim; one does not decrease from that number nor add to it, and one reads no haftara from the Prophets. The Rama adds: if there are two חתנים (grooms) who are Israelites in the synagogue, it is permitted to add and read four, for to them it is like a festival on which adding is permitted; and the same for two בעלי ברית.
Three fixed aliyot for these «short» readings: no fewer (the honour of the Torah), no more (not to burden the public on a weekday), and אין מפטירין בנביא — the haftara is reserved for Shabbat and festivals. The Rama eases the «one does not add» for two grooms or two baalei brit, who have festival status.
Séif 2 — מקום שמפסיקים: resume where one stopped
מקום שמפסיקים בשבת בשחרית, שם קורין במנחה ובשני ובחמישי ובשבת הבאה.
Séif 2: the place where one stops [in the parasha] on Shabbat morning is where one reads at Mincha, on Monday, on Thursday, and the following Shabbat.
The reading of Mincha, Monday and Thursday begins the start of the next parasha — the one that will be read in full on the coming Shabbat. It is not an independent reading: it is a foretaste of the week's parasha.
Séif 3 — כהן לוי ישראל: the order of the readers
כהן קורא בתורה ראשון, ואחריו לוי, ואחריו ישראל.
Séif 3: the Cohen reads in the Torah first, after him the Levi, and after him the Israel.
The order is fixed and hierarchical: Cohen, then Levi, then Israel. Our Sages instituted it מפני דרכי שלום (the ways of peace) — to avoid rivalry over precedence — grounded on וקדשתו: the Cohen is honoured first.
Séif 4 — כהן עם הארץ: even an ignorant Cohen precedes
המנהג הפשוט שאפילו כהן עם הארץ קודם לקרות לפני חכם גדול ישראל, והוא שהכהן יודע לקרות, שאם אינו יודע לקרות היאך יברך על התורה.
Séif 4: the widespread custom is that even an ignorant Cohen (עם הארץ) precedes to read before a great Israelite scholar; and this on condition that the Cohen knows how to read — for if he does not know how to read, how would he bless on the Torah?
The Cohen's precedence rests on his קדושה, not on his learning: even a Cohen am haaretz precedes a great Israelite talmid chakham. One condition: that he knows how to read the text (at least with the reader, word by word — cf. siman 139), so that his blessing not be in vain.
Séif 5 — הכהן בקריאת שמע: he does not interrupt the Shema
אם ספר תורה פתוח והכהן קורא את שמע, אינו רשאי להפסיק, וקוראים ישראל במקומו.
Séif 5: if the sefer Torah is open and the Cohen is saying the Shema, he may not interrupt [his Shema in order to go up], and an Israel reads in his place. The Rama: likewise, on the fasts after Pesach and Sukkot when one reads ויחל, if the Cohen is not fasting one calls an Israel, and it is good that the Cohen leave the synagogue.
One does not interrupt the ק״ש and its blessings, even for the honour of opening the reading: an Israel goes up in the Cohen's place. The Rama applies the same idea to the reading of ויחל on a fast day — a Cohen who is not fasting is not fit for that reading.
Séif 6 — אין כהן: no Cohen in the synagogue
אם נכנס הכהן לבית הכנסת אחר שהתחיל הישראל לברך ברכת התורה, אינו פוסק ; ואם אין כהן בבית הכנסת, קורא ישראל במקום כהן, ולא יעלה אחריו לוי.
Séif 6: if the Cohen enters the synagogue after the Israel has begun to recite the blessing of the Torah, [the Israel] does not interrupt — but «בָּרְכוּ» is not [yet] a beginning. And if there is no Cohen in the synagogue, an Israel reads in place of the Cohen, and no Levi goes up after him. The Rama: but that same [Israel] may go up [in place of the Levi], and one calls him «in place of the Cohen», so that they not take him for a Cohen.
No Cohen? An Israel goes up in his place — and then no Levi goes up second, for a Levi after an Israel would make it seem that the «first» (the Israel) was a disqualified Cohen. According to the Rama, it is that same Israel who goes up again, called «במקום כהן».
Séif 7 — בירך שנית בטעות: the blessing said by mistake
אם היו כהן ולוי בבית הכנסת, וקרא הכהן וסבור שאין שם לוי, והתחיל לברך ברכת התורה שנית, אין מפסיקין אותו.
Séif 7: if there were a Cohen and a Levi in the synagogue, and the Cohen read and, thinking there was no Levi, began to recite the blessing of the Torah a second time — one does not interrupt him.
The Cohen has begun, by mistake, the blessing in order to go up in place of the Levi. Although there is in fact a Levi, one does not stop him — so as not to cause a blessing in vain (ברכה לבטלה); he finishes and reads, and the Levi will go up afterwards.
Séif 8 — אין לוי: no Levi, the Cohen goes up again
אם אין לוי בבית הכנסת, כהן שקרא ראשון מברך שנית וקורא במקום לוי, אבל לא כהן אחר, כדי שלא יאמרו שהראשון פגום.
Séif 8: if there is no Levi in the synagogue, the Cohen who read first blesses a second time and reads in place of the Levi; but not another Cohen — so that they not say that the first was disqualified.
No Levi? It is the same Cohen (the one who just read) who goes up again in place of the Levi — and certainly not another Cohen. Why? כדי שלא יאמרו שהראשון פגום: seeing a second Cohen go up at once would make one suspect the first was not a valid Cohen. This is the principle of פגם that governs the following seifim.
Séif 9 — שני לוים: not two Levi'im in a row
וכן לא יעלו שני לוים זה אחר זה, כדי שלא יאמרו שאחד מהם פגום.
Séif 9: likewise, two Levi'im shall not go up one after another — so that they not say that one of them is disqualified.
The same reasoning as seif 8, on the Levi's side: two consecutive Levi'im would make one suspect that the first (or the second) is a disqualified Levi. One therefore always inserts an Israel between them.
Séif 10 — כהן אחר כהן: with an Israel between, and the מפטיר
נהגו לקרות כהן אחר כהן בהפסק ישראל ביניהם, ואומר החזן כשקורא לשני « אף על פי שהוא כהן », וכיוצא בזה נוהגים בלוי אחר לוי.
Séif 10: it is the custom to call a Cohen after a Cohen with an Israel separating them, and the chazzan says, when calling the second: «although he is a Cohen»; and likewise one does for a Levi after a Levi. The Rama: therefore it is also permitted to go up for the maftir in such a case; and if one reads maftir plainly, there is no concern for his pegam, since his name is not mentioned.
Two Cohanim may go up on the same day, provided an Israel is inserted and the chazzan announces «אף על פי שהוא כהן» — which dispels any suspicion. The Rama deduces that a Cohen may go up for the מפטיר after the count, all the more since an «anonymous» maftir entails no פגם.
Séif 11 — קראו ואינו שם: called but absent
יש מי שאומר שאם קורא החזן כהן או לוי ואינו שם, לא יקרא לאחר בשם משום פגמו של ראשון, אלא אחר יעלה מעצמו.
Séif 11: there is one who says that if the chazzan calls a Cohen or a Levi who is not there, he shall not call another by name — because of the pegam of the first — but another goes up of his own accord.
If the Cohen (or Levi) called is absent, one does not call another by name: that would highlight the «failure» of the first. Another goes up quietly, of his own accord. Always the concern of פגם and the honour of another.
Séif 12 — עיר שכולה כהנים: a city of Cohanim
עיר שכולה כהנים, אם יש ישראל אחד ביניהם, אותו ישראל קורא ראשון מפני דרכי שלום ; והוא הדין לעיר שכולה לוים.
Séif 12: a city that is entirely of Cohanim — if there is one Israel among them, that Israel reads first, on account of the ways of peace (דרכי שלום); and where there is no Israel at all, a Cohen reads after a Cohen, with no concern of pegam, for all know there are only Cohanim there. And the same for a city entirely of Levi'im.
The reverse case: in a city of Cohanim, the sole Israel reads first — מפני דרכי שלום, so as not to provoke jealousy among the Cohanim. And where there is no Israel at all, one calls Cohen after Cohen with no fear of פגם: everyone knows there are only Cohanim there.
Séif 13 — קטן · סומא: cross-references
אם קטן קורא בתורה בצבור — בסימן רפ״ב. אם אין כהן אלא סומא או שאינו בקי — בסימן קל״ט.
Séif 13: [the question of] whether a minor (קטן) reads in the Torah in public — [see] at siman 282. If there is no Cohen except a blind man (סומא) or one who is not expert — [see] at siman 139.
Two cross-references: the reading by a קטן is treated at siman 282; the case of a blind Cohen or one not expert, at siman 139. The Mechaber thus notes that these cases belong to other simanim.
Séif 14 — החבושים: the prisoners
בני אדם החבושים בבית האסורין, אין מביאין אצלם ספר תורה אפילו בראש השנה ויום הכיפורים.
Séif 14: people detained in prison — one does not bring them a sefer Torah, even on Rosh Hashana and Yom Kippur. The Rama: and this only at the very time of the reading; but if one prepares for him a sefer Torah a day or two before, it is permitted; and if he is an eminent person (אדם חשוב), it is permitted in any case.
One does not bring a ספר תורה to detainees just for the reading — it is a lack of honour to the Sefer that one «moves» for a momentary need. The Rama distinguishes: if it was set up a day or two before, or for an אדם חשוב, it is permitted.
The siman in one sentence: on Monday, Thursday and Shabbat at Mincha one calls three olim (אין פוחתים ואין מוסיפים, no haftara) in the order כהן · לוי · ישראל; if there is no Cohen, an Israel takes his place (and no Levi after); if there is no Levi, the same Cohen goes up again (never another, משום פגם); one always inserts an Israel between two Cohanim or two Levi'im; in a city of Cohanim, an Israel reads first מפני דרכי שלום; and one does not bring a Sefer Torah to prisoners for the reading alone.
Practical cases
Case 1 — How many aliyot, and in what order?
Situation: on a Monday morning, the Sefer Torah is taken out. How many people are called, and who goes up first?
Conduct: exactly three olim — אין פוחתים ואין מוסיפים — and no haftara. The order is Cohen, Levi, Israel (seif 3). Even a Cohen am haaretz precedes a great Israelite scholar, provided he can read (seif 4). For any exception (two grooms, etc.), one follows one's Rav.
Case 2 — There is no Cohen (or no Levi)
Situation: at the synagogue there is no Cohen at all — or there is a Cohen but no Levi. What does one do?
Conduct: no Cohen — an Israel goes up in his place, and no Levi goes up after him (seif 6). No Levi — the same Cohen who just read goes up again in place of the Levi, never another Cohen, כדי שלא יאמרו שהראשון פגום (seif 8). For the details, one follows one's Rav.
Case 3 — The concern of פגם and a city of Cohanim
Situation: one wishes to call two Cohanim on the same day; or one finds oneself in a community almost entirely of Cohanim.
Conduct: for two Cohanim (or two Levi'im), one inserts an Israel and the chazzan announces «אף על פי שהוא כהן» (seif 10). In a city of Cohanim, the sole Israel reads first מפני דרכי שלום; without any Israel, one calls Cohen after Cohen with no fear of פגם (seif 12). For the practical application, one follows one's Rav.
Comprehension questions
Check your understanding:
- How many people are called on Monday and Thursday, and does one read a haftara (seif 1)?
- What is the order of the readers, and why does a Cohen עם הארץ precede a great Israelite scholar (seifim 3-4)?
- If there is no Cohen, who goes up, and why no Levi after him (seif 6)?
- If there is no Levi, why does the same Cohen go up again and not another (seif 8)?
- What is פגם, and how does one avoid it between two Cohanim or in a city of Cohanim (seifim 10, 12)?
Going further
If you wish to deepen this siman:
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- 📚 Level 2 — Lamdan: for the pilpoul — תקנת קריאת התורה בשני וחמישי, למה שלשה ואין מוסיפין ; טעם הקדמת כהן — וקדשתו, מפני דרכי שלום (מגילה ל״ב.) ; גדר הפגם — «כדי שלא יאמרו שהראשון פגום», אין לוי / אין כהן
- ✨ Level 3 — Synthesis: for review and quick memorization
- 🌉 Level 4 — Daat HaRav (the Alter Rebbe): bridge page — the Admour HaZaken did not compose this siman; a referral to Levels 1-3 and to his Siddour