Keri'at Ha-Torah I: The Reading קריאת התורה (א): הקריאה

For it was taught in a baraita: “And they walked for three days in the wilderness and did not find water.” The expounders of verses said: “water” is only Torah, as it is written, “Lo, all who thirst, go to the water” [Yeshayahu 55:1]. Since they walked for three days without Torah, they became exhausted. The prophets among them stood up and enacted for them that they read on Shabbat, pause on Sunday, read on Monday, pause on Tuesday and Wednesday, read on Thursday and pause on Erev Shabbat [Friday], so that they not rest three days without Torah.

Initially they enacted one man [reading] three verses, or alternatively three men [reading] three verses, corresponding to Kohanim, Levites, and Israelites.

Ezra issued ten enactments: That they read at Shabbat mincha, and read on Monday and Thursday…He enacted three men and ten verses.

For the Targum is only to make it understood to the women and the unlearned, who do not know the holy tongue… and with the Targum of Torah we need to make an effort in order that they should understand the mitzvot…...

Rav Chagai said: Rav Shemuel son of Rav Yitzchak entered the synagogue. He saw Chuna stand and translate without having any man stand in his place. He said: It is prohibited to you. Just as [Torah] was given through an intermediary, so we need to conduct ourselves with it through an intermediary… “I was standing between God and you at that time to tell you the word of God” [Devarim 5:5]…

We do not make an abbreviated communal repetition of Shema [for those who missed saying it], and we do not pass before the aron kodesh [as a prayer leader], and they [the kohanim] do not raise their hands [to bless the congregation], and we do not read from the Torah, and we do not read haftara from the Prophets…with fewer than ten.

On Rosh Chodesh and Chol Ha-mo’ed, four read; we do not have fewer than those, we do not add to them, and we do not read a haftara from Prophets…This is the rule: Any [day] that includes mussaf and is not a Yom Tov – four read; on Yom Tov – five; On Yom Kippur – six. On Shabbat – seven; we do not have fewer than those, but we do add to them, and we read a haftara from Prophets.

Rav Sheshet would turn his face and learn [by himself]. He said: we are involved with our [matters] and they [the community] with theirs.

Would turn his face and learn [by himself]- his mishna, while they would read from the sefer Torah.

Rava son of Rav Huna said: once the sefer Torah has been opened, it is prohibited to speak even about a matter of Halacha, as it is said “And when he opened it the entire people stood” [Nechemya 8:5], and standing refers to silence, as it is said: “And I prayed, for they did not speak, for they stood [were silent] and did not respond further” [Iyov 32:16]. Rabbi Zeira said Rav Chisda said, from here: “And the ears of all the people were toward the Torah scroll” [Nechemya 8:3].

Once the reader has begun to read from the sefer Torah, it is prohibited to speak even in matters of Torah, even between one man [reading] and another, even if he has completed the portion. And there are those who permit learning quietly. And there are those who say that if there are ten who pay attention to the sefer Torah, it is permitted [for others] to speak (in matters of Torah)…or to read the verses twice with Targum during keri’at ha-Torah is permitted. All this is not relevant to Parashat Zachor and Parashat Para, which require ten on a Torah level, for one must pay attention and hear them from the reader; and it is correct that for all portions it is fitting for one who is careful with his matters to pay attention and to hear them from the mouth of the reader.

…She [a woman] is exempt [from keri’at ha-Torah] and in any case a minor…he has a connection to [the mitzva of[ Talmud Torah, that others are commanded to teach him.

(4) There are those who read the Book of Lamentations [Megillat Eicha] in the evening, and there are those who delay it to the morning, after keri’at ha-Torah…If he knows how to translate it that is best, and if not, he gives it to one who knows how to translate it well, and he should translate in order that the rest of the people and the women and the children will understand, for women are obligated to hear the reading of a book like men, and how much more so males…The basic halacha is to translate for the people and the women and the children each portion, and the Prophet[ic reading] of Shabbat after keri’at Ha-Torah.

It is understood from here [Megilla 23a] that a woman is obligated to hear keri’at ha-Torah even though it was enacted on account of Talmud Torah and women are not obligated in Talmud Torah. In any case, it is a mitzva to hear, like the mitzva of hakhel in which the women and children are obligated, see 146. In Masechet Soferim 18 it is written “the women are obligated to hear the reading of a book like men…and it is a mitzva to translate for them that they understand.” But women here are accustomed to going outside.

It seems to me that [Masechet Soferim] did not mean a full obligation, but rather similar to children [exempt from mitzvot]. For she [a woman] is exempt from Talmud Torah, and furthermore there is no [mitzva] more time-bound than this…and one should not compare it to the mitzva of hakhel that the Torah commanded to “gather the nation, the men, the women, and the children,” for this is a special mitzva once in seven years that the king read Devarim, which are words to conquer [the soul]. But for us to say that they [women] are obligated every Shabbat in keri’at ha-Torah is certainly an astonishing thing, and what is done every day will prove it, and on the whole it is impossible for them to hear…

Our rabbis taught [in a baraita]: Everyone counts toward the count of seven, even a minor and even a woman. But our sages said: A woman may not read the Torah, because of kevod ha-tzibbur [the honor of the congregation].

This is the rule: Whoever is not obligated in a matter does not discharge the obligation of the masses.

When they enacted that there be seven reading from the Torah, the enactment was that a minor who knows how to read would count toward the seven, in order that it not burden the community that all seven be adults, and perhaps they would not find those who would know how to read. They permitted even a woman for this reason, were it not for kevod ha-tzibbur. And in any case, they did not permit minors [to read] all of them [the seven readings].

There is one who says that, in any case, every reading needs one adult [male] reader, and since one has read, Moshe Rabbeinu’s enactment has been completed and there is no further reading except from Ezra’s enactment. For the number of readers was not from Moshe Rabbeinu’s enactment, rather only the reading itself. And one can complete the reading through a woman or a minor, but the entire reading may not be done by a woman or minor.

A minor reads from the Torah, for the intention is only to make it heard to the people, and this is not a full mitzva like other mitzvot…