The baal koray, the gabbai, and the oleh must stand during the kria and should not even lean lightly. Just as the Torah was given with awe so must we conduct ourselves during the kria. (ShA 1 – MB 1,5)
A person who finds it difficult to stand without support (e.g. old, ill, or overweight) may lean only in a manner that if the support would be slipped away the person would not fall. If this is not possible, he may lean all of his weight on a support – just be sure not to lean on the cloth bima-cover (it is tashmish kedusha) rather lean on the bima itself. (ShA 1 – MB 4)
If the sefer Torah is long and you lean on the bima to see the top lines, make sure to stand erect when you get to the lower lines.(MB 5)
Our minhag is to have a baal koray who reads aloud even if the oleh is an expert. The oleh must read along from the script quietly, for if he were to read along loudly no one would be yotzay the kria since two voices cannot be heard. (ShA 2 – MB 9, 11)
There is an argument in the poskim how quiet the oleh should read – a whisper that he can hear or a whisper that he can’t hear. Tzarich iyun. (MB 13 – ShaH 12)
If the baal koray gets an aliyah it is necessary for someone to stand beside him. Our minhag is to always have 3 people standing at the bima:
The gabbai represents Hashem who decides who gets the aliyos.
The baal koray represents Moshe – the go-between.
The oleh represents Yisroel – the receiver.
Another explanation is that the 3 are opposite the 3 avos. Since this is so, be sure to appoint a gabbai who is an important man and full of good deeds who people like. (ShA 4 – MB 16)
No one should ever suspect the gabbai of personal biases motivating him for aliya decisions. If you get insulted by a gabbai’s decision, think about how Hashem is insulted all time and He stays quiet. If someone begins an argument, the gabbai must not lose his cool and walk out – that would be embarrassing for the sefer Torah. (MB 16)
No one should answer omayn before the birkas haTorah is complete. The baal koray should not begin the kria until every last individual has finished his omayn. Each person needs to hear each word of the kria. (ShA 5 – MB 17)
The baal koray should extend his omayn longer than the tzibbur so they will understand to get ready to listen to the kria. (MB 17)
The baal koray should pause slightly between “omayn” and the kria and then begin immediately to read. (MB 17)
A son should not have an aliyah after his father because of ayin horah, neither should one brother after the other. This includes a paternal grandfather and his grandson as well. However, when necessary the latter case can be called up – and so with half-brothers who share the same mother. (ShA 6 – MB 19 – ShaH 19)
Do not call them one after another even if they claim that they are not makpid about ayin horah. However, if you called them already, the second one should not go down. (MB 18, 19)
If the maftir will be reading from a second sefer Torah, he can be called up after his relative. Or else, if the maftir is not yet bar mitzvah he can be called up after his relative. (MB 20)
If the minhag is not to call the oleh by name – just “ya’amode hamaftir”, he can be called up after his relative even when using the same sefer Torah. (MB 21)
Go up to your aliyah the quickest way to show how cherished it is and not to make people wait. When going down, choose the longer route to show that the aliyah was not a burden. (ShA 7 – MB 22, 23)
If there are 2 equidistant routes to the aliyah, go up towards your right and go down the other way. This applies, likewise, when the chazzan brings the sefer Torah to the bima. (ShA 7 – MB 25)
When you are called for an aliyah, go up quickly but don’t run – it isn’t respectful for the shul. On your way back after your aliyah, walk slowly. (MB 25, 26)
You should remain at the bima until the next oleh begins his beracha, but it’s best to remain until the next aliyah is over so you will be able to concentrate on the kria (which is difficult to do while walking back to your place). (MB 26)