Related sobre Meguilá 4:15

One who read [the Megillah] at night did not fulfill his obligation. Said Rabbi Yosei, it so happened with Rabbi Yochanan ben Nuri that he read [the Megillah] in Sepphoris at night. They said to him, a time of danger (i.e., of persecution) is not a proof. One who recited [the Megillah] by memory did not fulfill his obligation. Said Rabbi Shimon ben Elazar, it so happened with Rabbi Meir that he went to Asia Minor to pass the year and he did not find a Megillah there written in Hebrew. So he wrote it from memory and he went back and read from it. One who read [the Megillah], whether standing, whether sitting, whether lying down, whether he appointed a[n Aramaic] translator, whether he made a blessing before [reading] it, or whether he made a blessing afterwards, [or whether he made a blessing] afterwards and did not make a blessing beforehand, or whether he did not make a blessing either beforehand or afterwards -- he has fulfilled [his obligation]. Said Rabbi Shimon, it so happened with Rabbi Meir that he read [the Megillah] in the synagogue in Tibin sitting down, and the congregation was sitting down, and as soon as he finished part of it, he gave it to someone else and he (i.e., the other person) blessed over it.

On Yom Tov five [read from the Torah], on Yom Kippur six, and on Shabbat seven. If they wanted to add, they may not add, the words of Rabbi Yishmael. Rabbi Akiva says, on Yom Tov five, on Yom Kippur six, and on Shabbat seven, and if they wanted to add, they may add. Everyone counts toward the quorum of seven [readers], even a woman, even a minor. [However,] we do not bring up a woman to read in public.

On Yom Tov five [read from the Torah], on Yom Kippur six, and on Shabbat seven. If they wanted to add, they may not add, the words of Rabbi Yishmael. Rabbi Akiva says, on Yom Tov five, on Yom Kippur six, and on Shabbat seven, and if they wanted to add, they may add. Everyone counts toward the quorum of seven [readers], even a woman, even a minor. [However,] we do not bring up a woman to read in public.

They do not make fewer than seven stops during funeral processions, and they do not say the blessing for mourners with less than ten [present] (Meg. 4:3). And the amidah may not be said with less than ten, and mourners do not count as part of the minyan. We do not say the blessing of the bridegrooms with less than ten, and the bridegroom is part of the minyan. The blessing of the bridegroom may be said either at the engagement meal or at the wedding meal, either on a weekday or on Shabbat. Rabbi Yehuda says, if new people came, we may say the blessing of the bridegroom, and if not, we may not say the blessing of the bridegroom.

We do not read fewer than three verses from the Torah at one time. If there was a section with four [verses] or of five [verses] (i.e., which cannot be divided into two or more sections of three), behold, one person reads the whole thing. [If] there was a section of five and he read three and left out the other two, the one who stands up to read after him reads those two and another three from a different section. If there was a section of four or five [verses], behold, he reads everything. We may not read an additional [portion from the] Prophets (i.e., the haftarah) of less than three verses at one time. If there was a section of four or five verses, behold, he reads everything. One who cuts short [the reading], behold he is praised. If it was a short section, such as (Is. 42:3), "For thus says the Lord, you were sold for nothing, and you shall be redeemed without money," it is read by itself.

We may skip [from one place to another] in the Prophets, but we may not skip in the Torah, and we may not skip from [one] Prophet to [a different] Prophet. [However,] we may skip from one of the twelve [minor prophets to another], as long as one does not skip from the end of the book to its beginning.

One who leads the responsive recitation of the Shema, or blesses over fruit or over matzah, behold, he should not answer "amen" after himself. If he answered ["amen" after his own prayer], behold, this is how ignoramuses act. We do not answer with either an "orphaned amen" (i.e., where one does not know to what blessing he is saying "amen"), or a "truncated [amen]" (i.e., where one does not pronounce the entire word). Ben Azzai says, one who answers with an "orphaned amen" -- his children will be orphaned; with a "truncated [amen]," his days will be truncated. But whoever prolongs [his amen], his days and years will be prolonged.

One who leads the responsive recitation of the Shema, or blesses over fruit or over matzah, behold, he should not answer "amen" after himself. If he answered ["amen" after his own prayer], behold, this is how ignoramuses act. We do not answer with either an "orphaned amen" (i.e., where one does not know to what blessing he is saying "amen"), or a "truncated [amen]" (i.e., where one does not pronounce the entire word). Ben Azzai says, one who answers with an "orphaned amen" -- his children will be orphaned; with a "truncated [amen]," his days will be truncated. But whoever prolongs [his amen], his days and years will be prolonged.

One who leads the responsive recitation of the Shema, or blesses over fruit or over matzah, behold, he should not answer "amen" after himself. If he answered ["amen" after his own prayer], behold, this is how ignoramuses act. We do not answer with either an "orphaned amen" (i.e., where one does not know to what blessing he is saying "amen"), or a "truncated [amen]" (i.e., where one does not pronounce the entire word). Ben Azzai says, one who answers with an "orphaned amen" -- his children will be orphaned; with a "truncated [amen]," his days will be truncated. But whoever prolongs [his amen], his days and years will be prolonged.