The halocho is that by the reading of the Torah, we avoid giving two consecutive
aliyos to a father and son or two brothers.
[1]
Rishonim dispute the rationale for this practice:
(1)
Testimony – One view is that this is forbidden because the Torah is called by the
posuk a “testimony,” and those who receive
aliyos are considered as testifying. According to this reasoning, any relatives who are invalid to testify together—even first cousins—may not receive consecutive
aliyos.
[2] Furthermore, anyone who is not a valid witness—such as due to a sin they committed—may not be called up for an
aliya. Even if he was already called up, he may not receive the
aliya.
[3]
(2)
Ayin Hara – Another view is that this practice is only to avoid evoking an
ayin hara by honoring two family members one after the other (this might arouse jealousy as if the Torah only belongs to this family and they are getting all the honor).
[4] Accordingly, the concern applies specifically to a father and son or two brothers, but not to other relatives.
[5] If he was called up and he already went to the
bima, he may receive the
aliya, but if he didn’t yet go, someone else should be called in his place.
[6] Even one who isn’t concerned about the
ayin hara may not be given the
aliya.
[7]
This view is accepted in halacha and therefore there is no concern to give consecutive aliyos to two cousins or even a uncle and nephew one after the other regarding a grandfather and grandson the halocho is that lchatchila we do not call them up consecutively yet in a situation when needed it can be allowed .
[8]
Poskim write that the concern for
ayin hara applies only when the relatives are called by name, and not if the
kibud or
aliya (like
maftir in certain communities) is given without announcing their names.
[9] Yet, if it is always given by name, it doesn’t help to omit the name this one time because this itself attracts attention.
[1] שו"ע או"ח סי' קמ"א ס"ו, וראה ב"י שם.
[2] ארחות חיים הל' שני וחמישי סי' כ"ו.
[3] ע"פ פרמ"ג או"ח סי' קמ"א א"א סק"ו.
[4] כל בו סי' כ', מרדכי הל' קטנות סי' תתקס"ח.
[5] בנוגע סבא ונכד, בשערי אפרים ש"א סל"א שאין לתת אם אין צורך כ"כ.
[6] שערי אפרים שער א' סל"ג ומשנ"ב סי' קמ"א סקי"ח, כיון שמצד הדין מותר. ובתורת חיים (סופר) סי' קמ"א סק"ד שכשכבר עלה השני נוהגים שיורד הראשון ואינו ממתין שם לעלי' השנית.
[7] שערי אפרים שער א' ס"ל.
[8] ראה שו"ע או"ח סי' קמ"א ס"ו, ובביאור הגר"א מוכיח הכי מהלכה שקטן עולה לתורה וכן בירושלמי שעבד עולה לתורה. שערי אפרים ש"א ס"ל וראה שם סל"ב .
[9] למעשה במפטיר גם כשקורין בשם במקום צורך גדול אפשר להקל לפי ש"א שם אבל יש לציין שהמ"ב מחמיר בזה בסי' קמ"א סק"כ.
Regarding
hagbaha and
gelila, some hold that there is no concern because these are not like
aliyos, but others are still concerned for
ayin hara.
[1] Thus, many poskim only allow honoring a father and son if they are not called by name.
[2] The Chabad custom—different than other communities—is that the one who lifts the Torah for
hagbaha puts it back down on the
bima and rolls it closed (
gelila),
[3] thus there is certainly no problem to give what is called “
gelila” to the son, even if they would be called by name, because it is really only dressing the Torah and not the authentic
mitzvah of
gelila.
[1] ראה שו"ת אבני חפץ סי' ט"ז.
[2] ראה פסק"ת סי' קמ"א סק"ה ובנסמן שם.
[3] ראה ספר המנהגים – חב"ד עמ' 15.
