Talmud su Salmi 19:8

Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Yoḥanan¹⁴¹Torah reading is discussed in tractate Megillah. The main place of this paragraph is in Megillah Halakhah 4:5.: If one became paralyzed while reading in the Torah¹⁴²In public, where every section read in public needs a benediction before and one after the reading. [Ezra Fleischer has recently published Genizah texts which might imply that private Bible readings also need benedictions before and after the reading: קטעים מקובצי תפילה ארץ־ישראליים מן הגניזה, קובץ על יד יג (כג) תשנ״ו.], the one who steps in for him should start from the place the first one started. For if you say from the place he stopped, the first verses would have been blessed before them but not after them, the last ones after them but not before them, but it is written (Ps. 19:8): “The Torah of the Eternal is perfect, restores the soul”, that it should be totally perfect.

HALAKHAH: ¹²¹The text also appears in Berakhot 5:4 (Notes 141,142,ב). Rebbi Abba, the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If one became paralyzed while reading in the Torah¹²²In public., the one who steps in for him should start from the place the first one started. For if you would say from the place he stopped, the first verses would have been blessed before them but not after them, the last ones after them but not before them, but it is written¹²³Ps. 19:8. The Torah of the Eternal is perfect, that it should be totally perfect.

The scroll of the Torah is immediately unrolled a space of three columns and is elevated so as to show the face of the script to the people standing on the right and on the left. Then it is turned round towards the front and towards the rear; for it is a precept for all men and women to see the script,⁴⁶Before it is read. The ritual here described is followed by the Sefaradim. The Ashkenazim elevate the scroll after the conclusion of the reading (cf. P.B., p. 148). to bend their knees and exclaim, ‘And this is the Torah which Moses set before the children of Israel.⁴⁷Deut. 4, 44. For other verses which are now added, cf. P.B., loc. cit. The Torah of the Lord is perfect, restoring the soul’.⁴⁸Ps. 19, 8. This verse is not included now. The mafṭir then hands it over to the superintendent of the Synagogue services who returns it to the first⁴⁹lit. ‘the head’ (so GRA). V has ‘to cover the heads’, which is obscure. of those who are to be called to the reading, because it is not an honour for the Torah to be left alone.⁵⁰lit. ‘single’. It is therefore necessary for the mafṭir, the superintendent and one of the congregation who is to read a portion to accompany the scroll. Similarly it is not proper for the precentor to stand alone before the reading-desk; so [two persons] should stand with him, one on his right and the other on his left, [the number] corresponding to that of the patriarchs.⁵¹V inserts in parenthesis a ruling which seems displaced although it is included by GRA, M and H. It reads: ‘Some say that [the mafṭir] recites the Shema‘ with the benediction “Who formest light” (P.B., p. 128) and “Holy” (p. 131) because of the benediction which he says “For the Torah, for the divine service”, etc. (pp. 149f)’. The pure-minded men of Jerusalem acted in this manner: When the Torah scroll was taken out of the ark and when it was returned they followed it as a mark of respect.