When the Torah is read on weekdays, and likewise at Minchah on Shabbos, the passage that is read in calling up the first congregant is the one that begins, ותגלה ותראה (p. 70). (ותגלה is thus spelled, with a vav.) At Shacharis on Shabbos and Yom-Tov this is substituted by the passage that begins, ויעזור (p. 186).1

When called to the Reading of the Torah one takes hold of the handles with the tallis,2 unrolls the Sefer Torah, and with his tallis touches the beginning and end of the passage which is about to be read for him;3 one then kisses that part of the tallis that touched the script.4 The scroll is now closed,5 one turns slightly to the right, and pronounces the blessing. When the scroll has been opened once again, one accompanies the public reading in a whisper6 — except for certain texts. One touches the end and then the beginning of the passage when it has been read, and kisses that part of the tallis that touched the scroll. When it is rolled to a close, one turns slightly to the right and pronounces the closing blessing.

The following divisions of the text apply to the [briefer] Reading of the Torah on Mondays and Thursdays and at Minchah on [the preceding] Shabbos: (a) in the week of Parshas Lech Lecha, for the Levi one reads up to והכניעני אז בארץ, and for the Yisrael up to נפשי בגללך;7 (b) in the week of Naso, the third reading ends at זאת עבודת...בני מררי...אהרן הכהן;8 and (c) in the week of Masei (when Matos and Masei are read separately), for the Levi one reads until the end of the account of the journeys of Israel (בערבת מואב), while the four verses of the third reading end at לרשת אתה.9

“Our forebears, the Rebbeim, were always insistent that at every Reading of the Torah, including Mondays and Thursdays and the Minchah of Shabbos, the proper order of Kohen, Levi and Yisrael should be followed.”10

“The Rebbeim were punctilious about the quality of those who read the Torah in public, especially with regard to (a) their precise enunciation of the words, and (b) their faithful rendition of the musical notations.”11

One should make a point of following the Reading of the Torah whilst looking into a Chumash.12

The congregant for whom a passage has been read should wait on the bimah until the next reading is concluded. Before the following individual arrives he should step down, having first touched the outside of the scroll with his tallis and having then kissed the part of the tallis which touched it.13

A person14 who has been called to the last reading before Half-Kaddish should not say the blessing of HaGomel (p. 70) until after the Kaddish has been recited.15

Whoever hears the blessing of HaGomel should answer Amen before proceeding with the response that begins, מי שגמלך.16

The blessing of HaGomel is said by a person who has crossed the ocean [not only by ship but also] by air.17

The wording in the Mi SheBeirach (p. 186) for a newborn daughter is יגדלוה לתורה ולחופה ולמעשים טובים.18

It is our custom to recite this Mi SheBeirach and to name a daughter at the earliest opportunity after birth, not necessarily on Shabbos.19

According to our custom, the blessing of Baruch ShePetarani (p. 70) does not include the Divine Name. It may be recited not only on Shabbos, but on Monday, Thursday and Rosh Chodesh as well.20