בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד, קוֹרִין אַרְבָּעָה, אֵין פּוֹחֲתִין מֵהֶן וְאֵין מוֹסִיפִין עֲלֵיהֶן, וְאֵין מַפְטִירִין בַּנָּבִיא. הַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה, מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ. זֶה הַכְּלָל, כָּל שֶׁיֵּשׁ בּוֹ מוּסָף וְאֵינוֹ יוֹם טוֹב, קוֹרִין אַרְבָּעָה. בְּיוֹם טוֹב, חֲמִשָּׁה. בְּיוֹם הַכִּפּוּרִים, שִׁשָּׁה. בְּשַׁבָּת, שִׁבְעָה. אֵין פּוֹחֲתִין מֵהֶן, אֲבָל מוֹסִיפִין עֲלֵיהֶן, וּמַפְטִירִין בַּנָּבִיא. הַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה, מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ:
En Luna Nueva y Chol Hamoed, cuatro hombres leyeron, nada menos y nada más. Y no hay lectura de la Haftarah en Profetas, [Porque en la Luna Nueva y Chol Hamoed existe, asimismo, (el factor de) mantener a las personas sin trabajo, se permite el trabajo esencial.] El abridor y el final en la Torá (lectura) recitan la apertura y la bendición final, respectivamente. Esta es la regla: donde hay mussaf y no yom tov, hay cuatro (lectores); en yom tov, hay cinco; en Iom Kipur, seis; en Shabat, siete. [Para cualquier ocasión tiene más características que su vecino tiene más lectores. Por lo tanto, en Rosh Jodesh y Chol Hamoed, donde hay una ofrenda de mussaf, hay cuatro lectores; en yom tov, donde el trabajo está prohibido, hay cinco; en Iom Kipur, donde hay un castigo de kareth (corte), seis; en Shabat, donde hay un castigo de skilah (lapidación), siete.] Puede que no haya menos, pero puede haber más. Y hay una lectura de la haftarah en Profetas. El abridor y el concluyente en la Torá (lectura) recitan la apertura y la bendición final, respectivamente.
Devarim Rabbah
For this mitzvah (Deuteronomy 30:11) - Halacha: a person in Israel that stands to read from the Torah, how does that person bless? This is what the sages taught: the one who begins and the one who ends say a blessing before and after the Torah (Mishnah Megillah 4:2). And from where do we know that [reading the Torah] needs a blessing before and after? As it is written " Blessed are You, Ad-nai; train me in Your laws. " (Psalms 119:12) - here is the blessing before. And from where do we know that [reading the Torah] needs a blessing after? Rabbi Shmuel bar Nachman said in the name of Rabbi Yonatan: it is written after the song (Deuteronomy 33:1) "and this is the blessing - [so too] one who taught Torah to them and afterwards blessed: here is the blessing afterwards. Another explanation: the Holy Blessed One said "if you merited to bless the Torah, I too will bless you, as it is written "in every place you call My name, I will come to you and bless you" (Exodus 20:21). The rabbis said another explanation: the Holy Blessed One said: if you bless the Torah, you bless your own self. From where [do they know this?] "For through me your days will increase, and years be added to your life" (Proverbs 9:11). And if you say that I gave the Torah to you for your detriment, that is not true, I only gave Torah to you for your benefit since the ministering angels desired Torah and it was hidden from them, as it says, "She has been hidden from the eyes of all living," (Job 28:21) these are the animals, "and from the birds of the sky it has been hidden," these are the angels. How do we know this? As it says, "One of the serafim (type of angel) flew to me," (Isaiah 6:6) God said to Israel: My children! From the ministering angels this thing is out of reach, but from you it is not. From where do we know this? From what is written regarding this issue: "this mitzvah which I enjoin upon you this day is not too baffling for you, nor is it beyond reach" (Deuteronomy 30:11).
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