Talmud su Salmi 113:2

The accompanying benedictions of the Shema‘¹³These are the ḳaddish, bareku and yoẓer ’or (P.B., pp. 37ff) which precede the Shema‘, and the three benedictions of the ‘Amidah which follow it (P.B., pp. 44ff) including the ḳedushshah. may not be repeated¹⁴lit. ‘they must not break off in connection with the Shema‘ ’. The ruling applies to persons who had read the morning prayers in private and now wish to join in congregational worship. They do not repeat all the statutory morning prayers, but may repeat ‘broken off’ parts, viz. those specified in the preceding note (cf. N.Y. and Rashi to Meg. 23b). For other interpretations, cf. Meg. (Sonc. ed., p. 141, n. 1) [and J. Rabbinowitz, Mishnah Megillah, pp. 114ff]. in congregational prayer, irrespective of whether they are said standing¹⁵i.e. the benedictions which follow the Shema‘ said while the worshippers are standing. or sitting;¹⁶The benedictions which precede the Shema‘ said while the worshippers are sitting. nor may one act as reader in public worship;¹⁷In connection with any part of the prayers. Lit. ‘they do not pass before the [reading] chest’, to lead the congregation in the conduct of the service. nor may [the kohanim] lift their hands;¹⁸To bless the people during the service; cf. P.B., p. 238a. nor may the hafṭarah be read from the Prophet;¹⁹As is the law in regard to the Torah itself; cf. Meg. 23b (Sonc. ed., p. 141). nor may halts²⁰lit. ‘a standing and a sitting’. be made [at funerals]²¹It was customary, when returning from a burial, to halt and sit seven times to praise and lament the dead. for men, how much less for women since no halts are made for women; nor may ḳaddish²²P.B., p. 37. and bareku be said²³Even without the other statutory prayers.—if less than ten adult males²⁴Who have attained their thirteenth birthday. are present.
Our teachers in the West²⁵The land of Israel which was west of Babylon. rule that seven [adult males²⁶Who have not heard one of the benedictions indicated above. are sufficient]²⁷For the purpose of repeating the benedictions. and, as a reason for their ruling, they quote, When men let grow their hair in Israel, when the people offer themselves willingly, bless ye the Lord,²⁸Judg. 5, 2. [which implies that the number present must be the same] as that of the [Hebrew] words.²⁹Because the verse contains the word bareku (bless ye). Others hold that even six [adult males are sufficient for the purpose, since up to] bareku [the number of words] is six.
Furthermore, where there are nine or ten persons who have heard either bareku or ḳaddish and, after the service, one of them [who missed one of the benedictions] said bareku or ḳaddish, he has thereby performed [the duty of public worship].³⁰Contrary to the ruling of the Rabbis of the West and the others who hold that seven or even six are enough.
The Sages long ago issued an ordinance to Synagogue precentors to say after the prayer for redemption,³¹‘O Rock of Israel,’ etc. (P.B., p. 44). Blessed be the name of the Lord from this time forth and for ever,³²Ps. 113, 2. and after that, ‘Bless ye the Lord Who is to be blessed’,³³Bareku, etc. (P.B., p. 37). so as to enable those who had not heard the benedictions³⁴Owing to their late arrival. to perform the duty of public worship; for R. Joḥanan said: Would that a man read his prayers all the day long.³⁵Therefore it is permissible for the precentor to repeat the benedictions under discussion more than once for the benefit of those who did not hear him when he first read them.
The congregations of the West and the congregations of the East³⁶The land of Israel and Babylon respectively. have a custom to say it³⁷The verse from Psalms followed by the benedictions mentioned. after ‘He Who maketh peace’³⁸P.B., p. 54, forming the conclusion of the ‘Amidah. in the three statutory prayers³⁹For the evening, morning and afternoon. This custom is contrary to the previous opinion which permits an interruption between the prayer for redemption and the ‘Amidah which immediately follows it. The originators of the custom forbid such an interruption. of the Eighteen Benedictions,⁴⁰The actual number is nineteen, but it was eighteen when originally instituted. as a provision for the benefit of those who arrived late and for those who leave early.⁴¹It is for their benefit that the repetition is not made at the end of the entire service. [The verse from Psalms with the benedictions is also said] even after the public reading from the Torah.⁴²If persons came in as late as that.
As regards the redemption of land,⁴³Which had been dedicated to the Temple. however, [the presence is required of] nine male adults and a kohen; and the same law applies to the redemption of a human being.⁴⁴Cf. Lev. 27, 2ff, 16ff.

We read²³On Purim in the morning service. from Then came Amalek;²⁴Ex. 17, 8-16. and although it consists of only nine verses,²⁵While the general rule is that a reading must consist of not less than ten verses (cf. Rule 7). we do not begin²⁶For the third person called to the Torah. Now Jethro … heard,²⁷Ex. 18, 1, etc., which follows the section beginning Then came Amalek. but the first [to be called up] reads three verses, viz. Then came Amalek … And Moses said … So Joshua did;²⁸ibid. XVII, 8-10. the second reads And it came to pass, when Moses held up his hand … But Moses’ hands … And Joshua discomfited;²⁹ibid. 11-13. the third reads And the Lord said … And Moses built … And he said: The hand upon the throne of the Lord: the Lord will have war.³⁰ibid. 14-16. The scroll of the Torah is then put back in its place, and Blessed be the name of the Lord from this time forth and for ever³¹Ps. 113, 2. and ḳaddish are said;³²V inserts here in parentheses, as also M and H, ‘For there is no reading [of the Torah] which requires ḳaddish until after he restores [the scroll in the ark] except that of the Sabbath alone on account of the mafṭir and over the Prophet. After the scroll of the Torah is put in its place one says ṭaddish; and why ṭaddish? Only to teach’. GRA transposes this to the end of the Rule in an emended version. because neither on New Moons, nor fast days, nor Mondays and Thursdays, nor on the intermediate days of a Festival, nor the eight days of Ḥanukkah, nor Purim is ḳaddish said until after the Torah scroll had been restored to its place, while the people stand and respond ‘Amen, let His great name’, etc.,³³Cf. P.B., p. 75. with devotion and [still] standing. Furthermore, you have no reading that requires a ḳaddish before [the scroll] is put back except that of Sabbath and Festivals alone, [when it is said] before the hafṭarah is read in the Prophet.