Aliya to the Torah - Calling by Name

It is an ancient[1] custom to call a person by his Hebrew name, along with the Hebrew name of his father, when calling him to the Torah.[2] Although there was once a custom not to call those already standing around the Torah by name when awarding them an aliya (such as the one reading the Torah or other officers of the congregation) in our day even such individuals are called by name for an aliya.[3]

The source for calling people to the Torah by name derives from the Tosefta[4] which teaches that one should not begin reading from the Torah unless one is specifically called upon by the congregation to do so. This includes those who are called to the Torah for an aliya, as well. In ancient times, the one who was called to the Torah did not simply recite the blessings as is done today, but rather, he also read the aliya in its entirety.

There was once an attempt to minimize or do away completely with the practice of using names to call people to the Torah. It was suggested that the custom should be changed and instead a formula such as "Arise the Kohen", "Arise the Levi", "Arise the one honored with the fifth aliya" etc, should be used. When Rabbi Yehoshua Kutno heard about this proposal he said: "…This is a disaster and an embarrassment that the children of Avraham, Yitzchak, and Yaakov are attempting to do away with the use of their holy Hebrew names … We cannot do away with this ancient and holy custom."[5] He also points out, as do other halachic authorities, that allowing one's Hebrew name to fall into disuse can cause halachic complications regarding family status issues, such as which name(s) to use in a "get" in order to ensure that it is valid, should the need arise.

Rabbi Avraham Borenstein said similarly: "You must know that this custom, along with many other customs, originates from the holiest of sources and contains deep secrets…God forbid to change the custom!"[6] It is also just as imperative that the father's name of the one being called to the Torah be used.[7] It may simply be that those congregations which had considered abolishing this custom were influenced by the Reform movement which tried to vernacularize the synagogue service as much as possible.[8]

The only exception to the rule that a person must be called to the Torah by name is the Shabbat when Parshat Bechukotai is read in which case the one "honored" with the aliya which includes the "tochacha" – the fearful and somewhat gruesome warnings against disregarding the Torah - is not called up by name. The one who is given that aliya is not called up by name so as not to be formally associated with such an upsetting section of the Torah – he merely ascends on his own and recites the blessings.[9] In some congregations this aliya is given to those who are unlearned while in others it is given to the rabbi or other community leaders.[10] Alternatively, in some congregations this aliya is actually given to "anyone who wants it!"[11]

In the event that one has called a specific Kohen to the Torah but one then realizes that this person has stepped out of the sanctuary, the Kohen who is then called in his place should not be called by name. This is out of a concern that people may be led to believe that the individual who was first summoned is not really a Kohen which is why the substitute was needed.[12] One is never to decline an aliya to the Torah, as doing so is said to lead to the shortening of one's lifespan.[13] If, for whatever reason, one does not wish to be called to the Torah, one should briefly leave the sanctuary between aliyot so as not to put oneself in a compromising situation.[14]

Someone who has been adopted may be called to the Torah along with the name of his adoptive father[15] though a number of authorities insist that he must use the name of his biological father.[16] Alternatively, such a person may be called up as "the son of Avraham [Avinu]."[17] A convert is called up to the Torah with his Hebrew name and as "the son of Avraham [Avinu]".[18] In the event that the gabbai would like to call his father to the Torah for an aliya he should prefix his father's name with "my father, my teacher…" as calling a parent by their first name without a title is considered inappropriate.[19]

One should not indulge in accolades and honorific titles when calling people to the Torah, even if they are great rabbis.[20] It is interesting to note that a person whose original Hebrew name has been forgotten or otherwise fallen into disuse may be called to the Torah by any name or nickname that he is currently known by. This name can be used for other religious matters as well.[21] Similarly, an individual whose Hebrew name is not known, though his father's Hebrew name is known, should be called to the Torah by his common name along with his father's Hebrew name (i.e. Steven ben Yaakov).[22]

There are a number of Sefardic communities in which calling people to the Torah by their Hebrew name along with their father's Hebrew name is not practiced. There are a number of legitimate reasons for this custom and they are not to be criticized for it.[23] As mentioned, however, Ashkenazim are not to deviate from this custom and a name must always be used when calling someone to the Torah.[24]

[1] Cited in Machzor Vitri p.72, Minhag Yisrael Torah 139:1

[2] Rema O.C. 139:9

[3] Ketzot Hashulchan 85:1

[4] Megilla Chapter 3

[5] Yeshuot Malko O.C. 12

[6] Avnei Nezer C.M. 103, cited in Bishvilei Haparasha p.129

[7] Teshuvot V'hanhagot 2:98

[8] Minhag Yisrael Torah O.C. 139:1, Divrei Mordechai 16, cited in Bishvilei Haparasha p.129

[9] Rema O.C. 428:6

[10] Minhagei Eretz Yisrael (Gallis) 10:52

[11] Rema O.C. 428:6

[12] Rambam Tefilla 12:19,  O.C. 135:11

[13] Berachot 55a

[14] Piskei Teshuvot 139:1

[15] Lev Aryeh 1:55

[16] Aseh Lecha Rav 6:24

[17] Piskei Teshuvot 139:4

[18] Rema O.C. 139:3

[19] Y.D. 240:2, Minhag Yisrael Torah 139:1

[20] Minhag Yisrael Torah 139:1, Minhagei Eretz Yisrael (Gallis) 10:14

[21] Halichot Shlomo 8:13

[22] Rivevot Ephraim 8:159

[23] Chaim Shaal 1:13

[24] Avnei Derech 1:23