Talmud su II Re 22:22

HALAKHAH: “One who reads the scroll either stands or sits,” etc. How? In the past? Therefore not a priori? But was it not stated⁶Tosephta 2:5., “it happened that Rebbi Meïr read it in the synagogue of Tiveon while sitting; he gave it to another who recited the benediction.” So is the Mishnah: one is permitted to read it standing; one is permitted to read it sitting. How may he give it to another who recited the benediction? One reads and another recites the benediction? Rebbi⁷Read: Rav. Huna in the name of Rav Jeremiah: from here that the hearer is like the reader. It is written⁸2K. 22:16. The Torah scroll found by the High Priest., which the King of Judea read. But did not Shafan read it? But from here that the hearer is like the reader.

It is written: “Cursed be he who would not raise all the words of this Torah.” Can the Torah fall down? Simeon ben Yaqim¹¹⁰Nachmanides (Commentary to Deut. 27:26) reads Rebbi Simeon ben Yaqim. says, that is the ḥazzan who stands¹¹¹Nachmanides does not read the last two words. It would seem that his reading is correct. In Europe, the word חזן always denoted the reader who stood before the congregation and led it in prayer. However, in the East, the חזן was always the employee of the congregation who functioned as rabbi, reader, ritual slaughterer, and general organizer of the community (cf. Berakhot 3:1, Note 60). At Torah readings, the ḥazzan had to see to it that the Torah scroll was lifted and shown to all present.. Rebbi Simeon ben Ḥalaphta says, that is the earthly house¹¹²Nachmanides reads זֶה בֵּית דִּין שֶׁלְּמַטָּה “that is the earthly court” (which has to supervise the moral state of the community.), as Rav Ḥuna, Rav Jehudah said in the name of Samuel: Josia tore [his garments] about this verse¹¹³2K. 22:11. He asserts that upon hearing the Torah [which by tradition had been forbidden by his father Amon (cf. Midrash Haggadol Deut. on Deut.27:26)], Josia tore his garments on hearing Deut. 27:26. and said, I have to raise.

²⁴The text is reconstructed in agreement with Tosiftha B.B. I, 11. All graves may be cleared except that of a king or a prophet. R. ‘Aḳiba said: The grave of a king or prophet may also be cleared. R. ‘Aḳiba was asked, ‘Were not the graves of the house of David and of Huldah the prophetess²⁵Cf. 2 Kings 22, 14. [situated] in Jerusalem and no man ever touched them?’ He replied, ‘Can you adduce a proof from [Jerusalem]? There was an underground passage there and the uncleanness was conveyed to the brook of Kidron’.²⁶East of Jerusalem.