רָזָא דְּסֵפֶר תּוֹרָה בְּיוֹמָא דָּא, הָא אוּקְמוּהָ תָּנֵינָן כְּתִיב, (נחמיה ח׳:ח׳) וְיִקְרְאוּ בְּסֵפֶר בְּתוֹרַת הָאֱלהִים מְפוֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַמִּקְרָא וְהָא אוּקְמוּהָ רָזָא, דְּאִינּוּן פִּסּוּקֵי טַעֲמֵי, וּמַסּוֹרֶת, וְכָל אִינּוּן דִּיוּקִין, (נ"א תקונין) וְרָזִין עִלָּאִין, כֹּלָּא אִתְמְסָר לְמֹשֶׁה מִסִּינַי. אִי בְכָל הָנֵי דִּיוּקִין אִתְמְסָר אוֹרַיְיתָא לְמֹשֶׁה, סֵפֶר תּוֹרָה דְּאִיהוּ בְכָל אִינּוּן קְדוּשָׁאן, אֲמַאי אִיהוּ חָסֵר מִכָּל הָנֵי תִּקּוּנִין וְרָזִין דְּאִתְמְסָרוּ לֵיהּ לְמֹשֶׁה בְּאוֹרַיְיתָא. Now, the inwardness of the interrelationship between the Book of the Law (Sepher Torah) and that day has been expounded elsewhere. In this regard we have been taught as follows. It is written: “And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading” (Nehemiah 8, 8). The inner implication of this verse is that the verse-divisions, the tonal accents, the Massoretic readings, and all the minutiae of the text with their profound mysteries, were all delivered to Moses on Sinai. It may be asked, If that is so, why are all these signs and notes, with all the mysteries they contain, absent from our most holy Scroll of Law?

וּכְדֵין, כֹּלָּא אִתְקַדָּשׁ בִּקְדוּשָּׁה עִלָּאָה כַּדְקָא חֲזֵי, כָּל שֶׁכֵּן וְכָּל שֶׁכֵּן בְּהַאי יוֹמָא. בְּהַאי יוֹמָא בָּעֵי לְסַלְּקָא שִׁבְעָה גּוּבְרִין, לָקֳבֵל שִׁבְעָה קָלִין, דְּאִינּוּן רָזָא דְּאוֹרַיְיתָא. וּבִזְמָנִין וּבְמוֹעֲדִין חָמֵשׁ, גּוֹ רָזָא דָּא. בְּיוֹמָא דְּכִפּוּרֵי שִׁית. גּוֹ רָזָא עִלָּאָה דָּא. The celestial holiness is thus diffused through the whole, especially on the day of Sabbath. On that day seven persons are called up to take part in the public reading of the Law, corresponding to the seven voices¹vide Ps. XXIX, which, according to the Midrash, refers to the giving of the Law. amidst which the Torah was given; on the other festivals five persons read the Law, and on the Day of Atonement the number is six.

וְכֹלָּא רָזָא חֲדָא. חָמֵשׁ, דְּאִינּוּן חָמֵשׁ דַּרְגִּין לְתַתָּא, מִדַּרְגָּא דְּאוֹר קַדְמָאָה לְתַתָּא, וְאִינּוּן רָזָא דְּאוֹרַיְיתָא. שִׁית, דְּאִינּוּן שִׁית סִטְרִין וְכֹלָּא רָזָא חֲדָא. שֶׁבַע אִינּוּן שֶׁבַע קַלִין. וְכֻלְּהוּ רָזָא חֲדָא, אִלֵּין וְאִלֵּין. All these regulations have a similar recondite significance. The number five corresponds to the five (divine) grades that come after the primordial Light, which are a symbol of the Law; six signifies the so-called “six directions”, and seven corresponds to the seven voices: thus all have the same symbolism.

בְּרֹאשׁ חֹדֶשׁ אִתּוֹסָף חַד עַל תְּלָתָא, בְּגִין שִׁמְשָׁא, דְּנָהִיר בְּהַהוּא זִמְנָא, לְסִיהֲרָא, וְאִתּוֹסַף נְהוֹרָא עַל סִיהֲרָא, וְהַיְינוּ רָזָא (בראשית י"ז ע"א) דְּמוּסָף. בְּסֵפֶר תּוֹרָה, בָּעֵי לִשְׁתְּמַע חַד קָלָא וְדִבּוּר. On the day of New Moon a fourth is added to the three who are called up on an ordinary day, to symbolize the Sun that gives light at that time to the moon; and this is the inner significance of the additional sacrifice and the additional prayer (musaph) offered on that day. In the reading of the Law only one voice should be heard at a time.

סִדּוּרָא לְסַדְּרָא עַמָּא קַדִּישָׁא בְּיוֹמָא דָּא, וּבִשְׁאַר יוֹמִין דְּסֵפֶר תּוֹרָה בָּעֵי לְסַדְּרָא וּלְתַקְּנָא תִּקּוּנָא, בְּחַד כֻּרְסְיָּיא דְּאִקְרֵי תֵּיבָה, וְהַהוּא כֻּרְסְיָּיא דְּלִהֱוֵי בְּשִׁית (י"ד ע"ב, מ"ג ע"א, שלח קס"ד ע"ב) דַּרְגִּין, לְסַלְּקָא בְּהוּ וְלָא יַתִּיר, דִּכְתִּיב, (דברי הימים ב ט׳:י״ח) וְשֵׁשׁ מַעֲלוֹת לַכִּסֵּא. וְדַרְגָּא חַד לְעֵילָּא, לְשַׁוָּאָה עָלֵיהּ סֵפֶר תּוֹרָה, וּלְאַחֲזָאָה לֵיהּ לְכֹלָּא. Both on the Sabbath and on other days when the Law is publicly read the holy people must have a Throne prepared in the form of a reading-desk with an ascent of six steps and no more, conformably to the passage saying, “and there were six steps to the throne” (2 Chron. 11, 18), and having one step above on which to place the Book of the Law, that it may be seen by the whole congregation.

כַּד סָלִיק סֵפֶר תּוֹרָה לְתַמָּן, כְּדֵין בָּעָאן כָּל עַמָּא לְסַדְּרָא גַּרְמַיְיהוּ לְתַתָּא, בְּאֵימָתָא בִּדְחִילוּ בְּרֶתֶת בְּזִיעַ, וּלְכַוְונָא לִבַּיְיהוּ, כְּמָּה דְּהַשְׁתָּא קַיָּימִין עַל טוּרָא דְּסִינַי לְקַבְּלָא אוֹרַיְיתָא, וְיֵהוֹן צַיְיתִין וְיִרְכוּן אוּדְנַיְיהוּ. וְלֵית רְשׁוּ לְעַמָּא לְמִפְתַּח פּוּמֵיהוֹן, אֲפִילּוּ בְּמִילֵּי דְּאוֹרַיְיתָא, וְכָל שֶׁכֵּן בְּמִלָּה אַחֲרָא, אֶלָּא כֻּלְּהוּ בְּאֵימָתָא, כְּמַאן דְּלֵית לֵיהּ פּוּמָא וְהָא אוּקְמוּהָ, דִּכְתִּיב, (נחמיה ח׳:ה׳) וּכְפִתְחוֹ עָמְדוּ כָל הָעָם. (נחמיה ח׳:ג׳) וְאָזְנֵי כָל הָעָם אֶל סֵפֶר הַתּוֹרָה. As soon as the Book of the Law is placed thereon the whole congregation below should assume an attitude of awe and fear, of trembling and quaking, as though they were at that moment standing beneath Mount Sinai to receive the Torah, and should give ear and listen attentively; for it is not permitted then to open one’s mouth, even for discussing the Torah, still less other subjects. All must be in awe and fear, as though they were speechless. So Scripture says: “And when he opened it, all the people stood up” (Neh. 8, 5); also, “And the ears of all the people were attentive unto the Book of the Law” (Ibid. 8, 3).

אָמַר רַבִּי שִׁמְעוֹן, כַּד מַפְקִין סֵפֶר תּוֹרָה בְּצִבּוּרָא, לְמִקְרֵא בֵּיהּ, מִתְפַּתְּחָן תַּרְעֵי שְׁמַיָיא דְּרַחֲמִין, וּמְעוֹרְרִין אֶת הָאַהֲבָה לְעֵילָּא, וְאִבְעֵי לֵיהּ לְבַר נָשׁ לְמֵימַר הָכִי. R. Simeon said: When the Book of the Law is taken out to be read before the congregation, the mercy-gates of heaven are opened and the attribute of Love is stirred up, and each one should then recite the following prayer:

בְּרִיךָ שְׁמֵיהּ דְּמָארֵי עָלְמָא, בְּרִיךְ כִּתְרָךְ וְאַתְרָךְ, יְהֵא רְעוּתָךְ עִם עַמָּךְ יִשְׂרָאֵל לְעָלַם, וּפוּרְקַן יְמִינָךְ, אַחְזֵי לְעַמְּךָ בְּבֵית מִקְדָּשְׁךָ, וּלְאַמְטוֹיֵי לָנָא מִטּוֹב נְהוֹרָךְ, וּלְקַבְּלָא צְלוֹתָנָא בְּרַחֲמִין. יְהֵא רַעֲוָא קֳדָמָךְ, דְּתוֹרִיךְ לָן חַיִּים בְּטִיבוּ, וְלֶהֱוֵי אֲנָא פְּקִידָא בְּגוֹ צַדִּיקַיָּא, לְמִרְחַם עָלַי, וּלְמִנְטַר יָתִי, וְיַת כָּל דִּילִי, וְדִי לְעַמָּךָ יִשְׂרָאֵל. אַתְּ הוּא זָן לְכֹלָּא, וּמְפַרְנֵס לְכֹלָּא, אַתְּ הוּא שַׁלִּיט עַל כֹּלָּא, אַתְּ הוּא דְּשַׁלִּיט עַל מַלְכַיָּא, וּמַלְכוּתָא דִּילָךְ הוּא. אֲנָא עַבְדָּא דְּקוּדְשָׁא בְּרִיךְ הוּא, דְּסָגִידְנָא קַמֵּיהּ, וּמִקַּמֵּי דִּיקָר אוֹרַיְיתֵיהּ, בְכָל עִידָּן וְעִידָּן. לָא עַל אֱינַשׁ רָחִיצְנָא, וְלָא עַל בַּר אֱלָהִין סָמִיכְנָא, אֶלָּא בֶּאֱלָהָא דִּשְׁמַיָּא, דְּהוּא אֱלָהָא קְשׁוֹט, וְאוֹרַיְיתֵיהּ קְשׁוֹט, וּנְבִיאוֹהִי קְשׁוֹט, וּמַסְגֵּי לְמֶעְבַּד טַבְוָון וּקְשׁוֹט. בֵּיהּ אֲנָא רָחִיץ, וְלִשְׁמֵיהּ קַדִּישָׁא יַקִּירָא אֲנָא אֵימַר תּוּשְׁבְּחָן. יְהֵא רַעֲוָא קֳדָמָךְ, דְּתִפְתַּח לִבָּאי בְּאוֹרַיְיתָךְ וְתֵיהַב לִי בְּנִין דִּכְרִין דְּעַבְדִין רְעוּתָךְ. וְתַשְׁלִים מִשְׁאֲלִין דְּלִבָּאי, וְלִבָּא דְּכָל עַמָּךְ יִשְׂרָאֵל לְטָב וּלְחַיִּין וְלִשְׁלָם אָמֵן. Blessed be the name of the Master of the universe, blessed be Thy crown and Thy place; may Thy favour accompany Thy people Israel for evermore, and manifest Thou to Thy people the redemption of Thy right hand in Thy Sanctuary so as to make us enjoy Thy goodly light and to accept our prayer in mercy. May it be Thy will to prolong our life in goodness, and may I, Thy servant, be counted among the righteous so that Thou have mercy upon me and guard me and all mine and all that are of Thy people Israel. Thou art He that nourisheth and sustaineth all, Thou art ruler over all, Thou art ruler over all kings, and the kingdom is Thine. I am the servant of the Holy One, blessed be He, and bow down before Him and before His glorious Torah at all times. Not in man do I put my trust, nor do I rely upon angels, but on the God of heaven, who is the God of truth and whose Torah is truth and whose prophets are true prophets: in Him do I put my trust and to His holy and glorious name do I sing praises. May it be Thy will to open my heart to Thy Law, and grant me male children, such as will do Thy will, and mayest Thou fulfil the desires of my heart and that of Thy people Israel, for whatever is good, for life, and for peace. Amen.

וְאָסִיר לְמִקְרֵי בְּסִפְרָא דְּאוֹרַיְיתָא, בַּר חַד בִּלְחוֹדוֹי, וְכֹלָּא צַיְיתִין וְשַׁתְקִין, בְּגִין דְּיִשְׁמְעוּן מִלִּין מִפּוּמֵיהּ, כְּאִילּוּ קַבִּילוּ לָהּ הַהִיא שַׁעֲתָא מִטּוּרָא דְּסִינַי. וּמַאן דְּקָרֵי בְּאוֹרַיְיתָא, לֶהוֵי חַד קָאִים עָלֵיהּ, וְשָׁתִיק. דְּלָא יִשְׁתַּמָע בַּר דִּבּוּר חַד בִּלְחוֹדוֹי, לָא תְּרֵין דִּבּוּרִין, לְשׁוֹן קֹדֶשׁ חַד, וְחַד הוּא, וְלָא תְּרֵין דִּבּוּרִין, וְאִי תְּרֵין מִשְׁתַּכְּחִין בְּסֵפֶר תּוֹרָה, גְּרִיעוּתָא דְּרָזָא דִּמְהֵימְנוּתָא אִיהוּ וּגְרִיעוּתָא דִּיְקָרָא דְּאוֹרַיְיתָא אִשְׁתְּכַח בְּסֵפֶר תּוֹרָה, וּבָעֵי חַד קָלָא. מְתַרְגֵם חַד. וְרָזָא דָּא קְלִיפָה וּמוֹחָא. (רזא דעלמא דא ורזא דעלמא דאתי). It is forbidden for more than one at a time to read in the Book of the Law; the rest should listen attentively and in silence to the words coming from his mouth as though they were receiving them at that moment from Mount Sinai. Another person should stand next to the reader, but in silence, so that there should be heard one sole utterance, and not two. As the holy tongue stands alone, so its message must be delivered by one only; and for two to read simultaneously in the Book of the Law would be a lessening of Divine Faith and a lessening of the glory of the Torah. (Similarly, in reciting the translation,¹It was formerly the custom that after each verse of the original the Aramaic translation (Targum) should be recited. only one voice should be heard. The translation and the reading are related as the shell and the brain.¹Al. as this world and the next world.)

כֹּלָּא שַׁתְקִין, וְחַד קָארֵי, דִּכְתִּיב, (שמות כ׳:א׳) וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה לֵאמֹר אִיהוּ לְעֵילָּא, וְכָל עַמָּא לְתַתָּא, דִּכְתִּיב, (שמות י״ט:י״ז) וַיִתְיַצְּבוּ בְּתַחְתִּית הָהָר. וּכְתִיב (שמות י״ט:ג׳) וּמֹשֶׁה עָלָה אֶל הָאֱלהִים. All should be silent, one only reading, just as at Sinai, as we are told, “God spoke all these words, saying” (Ex. 20, 1), He being above and all the people beneath, as we read, “and they stood at the nether part of the mount” (Ibid. 19, 17). We also read, “And Moses went up unto God” (Ibid. 19, 3).

וְהַהוּא דְּקָארֵי בְּאוֹרַיְיתָא, יְשַׁוֵּי לִבֵּיהּ וּרְעוּתֵיהּ לְאִינּוּן מִלִּין, וְכִי אִיהוּ שְׁלִיחָא דְּמָארֵיהּ, בְּסִדוּרָא דְּהָנִי מִלִּין, לְמִשְׁמַע לְכָל עַמָּא, דְּהָא אִיהוּ קָאִים כְּדוּגְמָא עִלָּאָה. בְּגִין כַּךְ, מַאן דְּסָלִיק לְמִקְרֵי בְּאוֹרַיְיתָא, יְסַדֵר אִינּוּן מִלִּין בְּקַדְמִיתָא בְּבֵיתֵיהּ, וְאִי לָאו, לָא יִקְרֵי בְּאוֹרַיְיתָא, מְנָלָן מֵהַהוּא דִּבּוּר, עַד לָא יָשְׁמַע אוֹרַיְיתָא לְעַמָּא קַדִּישָׁא מַה כְּתִיב, (איוב כ״ח:כ״ז-כ״ח) אָז רָאָה וַיְסַפְּרָהּ הכִינָהּ וְגַם חֲקָרָהּ, וּלְבָתַר, וַיֹּאמֶר לָאָדָם הֵן יִרְאַת יְיָ' הִיא חָכְמָה וְגוֹ'. It behoves the reader to concentrate all his mind on the words he reads, and to realize that he is the messenger of his Master, charged with the duty of communicating these words to the whole congregation, he being in the place of heaven to them. Hence, whoever would go up to read in the Torah should previously rehearse his reading at home, or else not read at all. This we learn from the giving of the Law on Mount Sinai, of which we read, first, “Then did he see it and declare it; he prepared it, yea, and searched it out” (Job. 28, 27), and then, “And unto man he said: Behold, the fear of the Lord, that is Wisdom” (Ibid. 28, 28).

אָסִיר לֵיהּ לְמַאן דְּקָארֵי בְּאוֹרַיְיתָא לְמִפְסַק פַּרְשְׁתָּא, אוֹ אֲפִילּוּ מִלָּה חֲדָא, אֶלָּא בַּאֲתָר דְּפָסַק מֹשֶׁה פַּרְשְׁתָּא לְעַמָּא קַדִּישָׁא, יַפְסִיק. וְלָא יַפְסִיק מִלִּין דְּפַרְשְׁתָּא דְּשַׁבְּתָא דָּא, בְּפַרְשְׁתָּא דְּשַׁבְּתָא אַחֲרָא. It is forbidden to the reader to break off anywhere save where Moses indicated a pause. Neither may he in reading the portion of one week add part of the portion of another week.

רָזָא דָּא, בְּשַׁעֲתָא דְּאִיפְסִיקוּ פַּרְשִׁיָין, כָּל חַד וְחַד אִתְעַטְּרָא וְקַיְּימָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא. כֵּיוָן דְּאַשְׁלִימוּ לְמִפְסַק הָנִי פַּרְשִׁיָין דְּכָל שַׁתָּא, אִתְעַטָּרוּ קַמֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא, וְאַמְרֵי אֲנָא מִשַּׁבָּת פְּלוֹנִי, (ס"א מצבורא פלוני) וַאֲנָא מִשַּׁבָּת פְּלוֹנִי. (מצבורא פלוני) The inner reason of this is as follows. Each weekly lesson is at its conclusion adorned with a crown, and presents itself before God. At the conclusion of their yearly cycle they all present themselves, thus crowned, before the Holy One, blessed be He, each one announcing: I belong to the Sabbath so-and-so, and to congregation so-and-so.

בְּהַהִיא שַׁעֲתָא, קְרָא לְיוּפִיאֵ"ל רַב מְמָנָא, וּלְחַמְשִׁין וּתְלַת רְתִיכִין קַדִּישִׁין דִּתְחוֹת יְדֵיהּ, דְּאִתְמָנוּן בְּשִׁמוּשָׁא דְּאוֹרַיְיתָא, וְכָל רְתִיכָא וּרְתִיכָא מָנִי לֵיהּ, לְהַאי רְתִיכָא עַל פַּרְשְׁתָּא פְּלַנְיָא, דִּבְשַׁבָּת פְּלוֹנִי. וּרְתִיכָא פְּלוֹנִי, עַל פַּרְשְׁתָּא פְּלַנְיָא, דְּשַׁבָּת פְּלוֹנִי. וְכָל חַד וְחַד, מְשַׁמְּשָׁא לְאוֹרַיְיתָא, דְּהַהוּא שַׁבָּת דִּילֵיהּ. וְאָסִיר לָן לְעָרְבָא אִלֵּין בְּאִלֵּין, וְלָא לְאַעֲלָא רְתִיכָא בִּרְתִּיכָא דְּחַבְרֵיהּ, אֲפִילּוּ כִּמְלֹא נִימָא. וַאֲפִילּוּ בְּחַד תֵּיבָה, אוֹ אֲפִילּוּ בְּאָת חַד, אֶלָּא כָּל חַד וְחַד, כְּמָּה דְּפָסִיק לוֹן קוּדְשָׁא בְּרִיךְ הוּא, וּכְמָּה דְּמָנֵי לוֹן בְּאִינּוּן פַּרְשְׁיָין, כָּל חַד וְחַד עַל מַטְרֵיהּ. At that moment the angel Youfiel, the great chief, is called for, who presents himself accompanied by the fifty-three¹The traditional division of the Pentateuch is into fifty-four sections. Some say that the sections Nizabim and Vayelekh are, by the Zohar, counted as one; others, that V’zoth Habbrakhah is here excluded, as not belonging to any Sabbath. legions under his charge. These legions superintend the reading of the Law, each one having to preside over the reading on a particular Sabbath assigned to it. It is thus forbidden us to disarrange the Lessons and thereby cause the overlapping of one legion with another, even by so much as a hairbreadth, by so much as a single word or even a single letter; but each must be kept within its own limits as fixed by the Holy One, blessed be He.

וְעַל דָּא, כַּד מִתְעַטְּרָא פַּרְשְׁתָּא דָּא, סַלְקָן אִינּוּן מִלִּין דְּהַהִיא פַּרְשְׁתָּא, דְּאִשְׁתְּלִים בְּצִבּוּרָא, וְנָטִיל לוֹן הַהוּא רְתִיכָא, דִּמְמָנָא בְּהַהִיא פַּרְשְׁתָּא, וְסָלִיק לוֹן קַמֵי קוּדְשָׁא בְּרִיךְ הוּא, וְאִלֵּין מִלִּין מַמָּשׁ, קַיְימִין קַמֵּיהּ וְאָמְרִין, אֲנָא פַּרְשְׁתָּא פְּלַנְיָא, דְּאַשְׁלִימוּ לִי צִבּוּרָא פְּלוֹנִי, הָכִי וְהָכִי. All the legions thus present themselves, each one standing guard over the weekly Lesson under its charge. Each portion thus decorated with a crown, after its reading has been completed by the congregation, is taken up by its superintending legion and brought before the presence of the Holy One, blessed be He, in all its several words. These words declare: “We are such-and-such a section, completed by such-and-such a congregation in such-and-such manner.”

אִי אִשְׁתְּלִים כַּדְקָא חֲזֵי לֵיהּ, סַלְּקִין אִינּוּן מִלִּין, וּמִתְעַטְּרָן עַל כּוּרְסְיָיא קַדִּישָׁא, וְהַהוּא רְתִיכָא מְשַׁמְּשָׁא קַמֵּיהּ, כָּל רְתִיכָא וּרְתִיכָא, פַּרְשְׁתָּא דְּכָל שַׁבְּתָא וְשַׁבְּתָא, וְכֻלְּהוּ מִתְעַטְּרָן בְּגוֹ כּוּרְסְיָּיא קַדִּישָׁא, וּבְהוּ אִיהִי סַלְּקָא לְאִתְיַחֲדָא לְעֵילָּא לְעֵילָּא, וְאִתְעָבִיד כֹּלָּא כְּלָלָא חֲדָא. בְּגִין כַּךְ, זַכָּאָה חוּלָקֵיהּ מַאן דְּאַשְׁלִים פַּרְשְׁתָּא דְּכָל שַׁבְּתָא וְשַׁבְּתָא, כַּדְקָא יָאוּת, כְּמָה דְּאַפְסִיקוּ לְעֵילָּא. If the reading of them has been completed in the proper manner, the words ascend and themselves are woven into a crown to adorn the Divine Throne, with its superintending legion standing guard over it. The same is repeated with each separate Sabbath lesson in turn until they are all joined and become interwoven into one single crown. Hence, happy is the portion of whoever completes the reading of the weekly portion of each and every Sabbath in the proper manner, and in accordance with the divisions fixed on high.

תְּרֵי זִמְנֵי, קָרֵינָן בְּסֵפֶר תּוֹרָה בְּשַׁבְּתָא, בַּמִּנְחָה, בְּשַׁעֲתָא דְּדִינָא תַּלְיָא, לְעִידַן עֶרֶב. צְרִיכִין לְאַכְלְלָא שְׂמָאלָא בִּימִינָא, דְּהָא אוֹרַיְיתָא מִתְּרִין (פ"ד ע"א) סִטְרִין אִתְיְיהִיבַת, דִּכְתִּיב, (דברים לג) מִימִינוֹ אֵשׁ דָּת לָמוֹ, יְמִינָא וּשְׂמָאלָא. בְּגִין כָּךְ סֵפֶר תּוֹרָה בַּמִּנְחָה דַּי בַּעֲשָׂרָה פְּסוּקִין, אוֹ יַתִּיר, אֲבָל לָא שְׁלִימוּ דְּפַרְשְׁתָּא, דְּהָא שְׁלִימוּ דְּפַרְשְׁתָּא לָא הֱוֵי, אֶלָּא בִּימִינָא, וִימִינָא תַּלְיָיא עַד שַׁעֲתָא דְּמִנְחָה, וְהָא אוּקְמוּהָ. On Sabbath we have to read in the Book of the Law twice: once in the morning and a second time at dusk. For the late afternoon is the time when judgement hangs over the world, hence it is necessary for us to intertwine the Left with the Right,¹i.e. Rigour with Clemency. seeing that the Torah proceeded from the two sides, as it is written: “At his right hand was a fiery law unto them” (Deut. 33, 2), implying both the right and the left. Hence the reading of the Law at dusk should comprise ten verses or more, but not the entire portion, as the complete portion is of the right, and the right prevails only until the time of afternoon service.

בַּשֵּׁנִי בְּשַׁבְּתָא, וּבַחֲמִישִׁי בְּשַׁבְּתָא, בְּגִין דְּקָא נַחְתִּין דַּרְגִּין לְתַתָּא, דְּאִינּוּן כְּלָלָא דְּאוֹרַיְיתָא. וְאִי תֵּימָא, הָא נְבִיאִין מִתְפָּרְשָׁן לְתַתָּא. אֶלָּא הָכִי הוּא וַדַּאי, אֲבָל הָנֵי דִּלְתַתָּא, כֻּלְּהוּ כְּלָלָא דְּאוֹרַיְיתָא, וְכָל חַד וְחַד כָּלִיל לְכָל חַד וְחַד. We have also to read the Law on the second and the fifth days of the week, as on these days the higher grades descend below, those grades that represent the main principles of the Torah.

וְרָזָא דְּמִלָּה, אִלֵּין דַּרְגִּין עִלָּאִין, אִינּוּן אִקְרוּן פַּרְשְׁתָּא חֲדָא, וּלְבָתַר נָפְקִין מִנַּיְיהוּ תְּשַׁע דַּרְגִּין, דְּאִתְאַחֲדָן כַּחֲדָא, וּבְגִין כַּךְ תִּשְׁעָה גּוּבְרִין, תְּלַת בְּשַׁבְּתָא בַּמִּנְחָה, וּתְלַת בְּיוֹמָא תִּנְיָינָא, וּתְלַת בְּיוֹמָא חֲמִשָׁאָה, הָא תִּשְׁעָה. The esoteric significance of the matter is this. These superior grades represent one portion of the Torah, but from them there emanate nine grades,¹The grades of Nezah, Hod, and Yesod, each with its three sections. which form a unity, and hence have their counterpart in the nine persons called to read the Law: to wit, three on Sabbath at Minha, and three each on the second and thc fifth days of the week.

רָזָא דְּסֵפֶר תּוֹרָה בְּיוֹמָא דָּא, הָא אוּקְמוּהָ תָּנֵינָן כְּתִיב, (נחמיה ח׳:ח׳) וְיִקְרְאוּ בְּסֵפֶר בְּתוֹרַת הָאֱלהִים מְפוֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַמִּקְרָא וְהָא אוּקְמוּהָ רָזָא, דְּאִינּוּן פִּסּוּקֵי טַעֲמֵי, וּמַסּוֹרֶת, וְכָל אִינּוּן דִּיוּקִין, (נ"א תקונין) וְרָזִין עִלָּאִין, כֹּלָּא אִתְמְסָר לְמֹשֶׁה מִסִּינַי. אִי בְכָל הָנֵי דִּיוּקִין אִתְמְסָר אוֹרַיְיתָא לְמֹשֶׁה, סֵפֶר תּוֹרָה דְּאִיהוּ בְכָל אִינּוּן קְדוּשָׁאן, אֲמַאי אִיהוּ חָסֵר מִכָּל הָנֵי תִּקּוּנִין וְרָזִין דְּאִתְמְסָרוּ לֵיהּ לְמֹשֶׁה בְּאוֹרַיְיתָא. Now, the inwardness of the interrelationship between the Book of the Law (Sepher Torah) and that day has been expounded elsewhere. In this regard we have been taught as follows. It is written: “And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading” (Nehemiah 8, 8). The inner implication of this verse is that the verse-divisions, the tonal accents, the Massoretic readings, and all the minutiae of the text with their profound mysteries, were all delivered to Moses on Sinai. It may be asked, If that is so, why are all these signs and notes, with all the mysteries they contain, absent from our most holy Scroll of Law?

אֶלָּא רָזָא דָּא, כַּד כּוּרְסְיָּיא קַדִּישָׁא מִתְעַטְּרָא, וְאִתְכְּלִילַת בַּתּוֹרָה שֶׁבִּכְתָּב, כָּל אִינּוּן דִּיוּקְנִין, וְכָל אִינּוּן טַעֲמִין וּמַסּוֹרוֹת, כֻּלְּהוּ עָאלִין בִּגְנִיזוּ, וְאִתְרְשִׁימוּ בְּגוֹ כּוּרְסְיָּיא קַדִּישָׁא, וְאִינּוּן דִּיוּקְנִין, דְּאָעִיל אוֹרַיְיתָא דְּבִכְתָב, בְּאוֹרַיְיתָא דִּבְעַל פֶּה, וּבְהוּ אִתְעַבְּרַת, כְּאִתְּתָא דְּאִתְעַבְּרָת מִן דְּכוּרָא, וְאִשְׁתָּאָרוּ אַתְוָון עִלָּאִין לְחוֹדַיְיהוּ בִּקְדוּשָׁיְיהוּ כַּדְקָא חֲזֵי. וּלְאִתְחֲזָאָה בְּבֵי כְּנִישְׁתָּא, דְּהָא אִתְבָּרְכַת וְאִתְעַטְּרַת כּוּרְסְיָּיא מֵרָזָא דְּתוֹרָה שֶׁבִּכְתָּב, וְתַמָּן אָעִיל כָּל אִינּוּן דִּיוּקְנִין, וְאִיהִי אִתְקַדְשַׁת מִנֵּיהּ, בָּעֵי לְאִתְחֲזָאָה בְּאַתְוָון לְחוֹדַיְיהוּ כַּדְקָא יֵאוֹת. The explanation is as follows. When the Divine Throne was decorated and completed with the crown formed from the Written Law, all the points and tonal accents and Massoretic signs were hidden in the interior of the Divine Throne; then all these signs were the means by which the Written Law fertilized the Oral Law, as a female is fertilized from the male. But the celestial letters remained in their original sanctity unaccompanied by any signs, and hence they have to appear in this guise in the Synagogue, seeing that the Divine Throne was decorated and sanctified by the Written Law in its bare letters.

וּכְדֵין, כֹּלָּא אִתְקַדָּשׁ בִּקְדוּשָּׁה עִלָּאָה כַּדְקָא חֲזֵי, כָּל שֶׁכֵּן וְכָּל שֶׁכֵּן בְּהַאי יוֹמָא. בְּהַאי יוֹמָא בָּעֵי לְסַלְּקָא שִׁבְעָה גּוּבְרִין, לָקֳבֵל שִׁבְעָה קָלִין, דְּאִינּוּן רָזָא דְּאוֹרַיְיתָא. וּבִזְמָנִין וּבְמוֹעֲדִין חָמֵשׁ, גּוֹ רָזָא דָּא. בְּיוֹמָא דְּכִפּוּרֵי שִׁית. גּוֹ רָזָא עִלָּאָה דָּא. The celestial holiness is thus diffused through the whole, especially on the day of Sabbath. On that day seven persons are called up to take part in the public reading of the Law, corresponding to the seven voices¹vide Ps. XXIX, which, according to the Midrash, refers to the giving of the Law. amidst which the Torah was given; on the other festivals five persons read the Law, and on the Day of Atonement the number is six.

וְכֹלָּא רָזָא חֲדָא. חָמֵשׁ, דְּאִינּוּן חָמֵשׁ דַּרְגִּין לְתַתָּא, מִדַּרְגָּא דְּאוֹר קַדְמָאָה לְתַתָּא, וְאִינּוּן רָזָא דְּאוֹרַיְיתָא. שִׁית, דְּאִינּוּן שִׁית סִטְרִין וְכֹלָּא רָזָא חֲדָא. שֶׁבַע אִינּוּן שֶׁבַע קַלִין. וְכֻלְּהוּ רָזָא חֲדָא, אִלֵּין וְאִלֵּין. All these regulations have a similar recondite significance. The number five corresponds to the five (divine) grades that come after the primordial Light, which are a symbol of the Law; six signifies the so-called “six directions”, and seven corresponds to the seven voices: thus all have the same symbolism.

בְּרֹאשׁ חֹדֶשׁ אִתּוֹסָף חַד עַל תְּלָתָא, בְּגִין שִׁמְשָׁא, דְּנָהִיר בְּהַהוּא זִמְנָא, לְסִיהֲרָא, וְאִתּוֹסַף נְהוֹרָא עַל סִיהֲרָא, וְהַיְינוּ רָזָא (בראשית י"ז ע"א) דְּמוּסָף. בְּסֵפֶר תּוֹרָה, בָּעֵי לִשְׁתְּמַע חַד קָלָא וְדִבּוּר. On the day of New Moon a fourth is added to the three who are called up on an ordinary day, to symbolize the Sun that gives light at that time to the moon; and this is the inner significance of the additional sacrifice and the additional prayer (musaph) offered on that day. In the reading of the Law only one voice should be heard at a time.

סִדּוּרָא לְסַדְּרָא עַמָּא קַדִּישָׁא בְּיוֹמָא דָּא, וּבִשְׁאַר יוֹמִין דְּסֵפֶר תּוֹרָה בָּעֵי לְסַדְּרָא וּלְתַקְּנָא תִּקּוּנָא, בְּחַד כֻּרְסְיָּיא דְּאִקְרֵי תֵּיבָה, וְהַהוּא כֻּרְסְיָּיא דְּלִהֱוֵי בְּשִׁית (י"ד ע"ב, מ"ג ע"א, שלח קס"ד ע"ב) דַּרְגִּין, לְסַלְּקָא בְּהוּ וְלָא יַתִּיר, דִּכְתִּיב, (דברי הימים ב ט׳:י״ח) וְשֵׁשׁ מַעֲלוֹת לַכִּסֵּא. וְדַרְגָּא חַד לְעֵילָּא, לְשַׁוָּאָה עָלֵיהּ סֵפֶר תּוֹרָה, וּלְאַחֲזָאָה לֵיהּ לְכֹלָּא. Both on the Sabbath and on other days when the Law is publicly read the holy people must have a Throne prepared in the form of a reading-desk with an ascent of six steps and no more, conformably to the passage saying, “and there were six steps to the throne” (2 Chron. 11, 18), and having one step above on which to place the Book of the Law, that it may be seen by the whole congregation.

כַּד סָלִיק סֵפֶר תּוֹרָה לְתַמָּן, כְּדֵין בָּעָאן כָּל עַמָּא לְסַדְּרָא גַּרְמַיְיהוּ לְתַתָּא, בְּאֵימָתָא בִּדְחִילוּ בְּרֶתֶת בְּזִיעַ, וּלְכַוְונָא לִבַּיְיהוּ, כְּמָּה דְּהַשְׁתָּא קַיָּימִין עַל טוּרָא דְּסִינַי לְקַבְּלָא אוֹרַיְיתָא, וְיֵהוֹן צַיְיתִין וְיִרְכוּן אוּדְנַיְיהוּ. וְלֵית רְשׁוּ לְעַמָּא לְמִפְתַּח פּוּמֵיהוֹן, אֲפִילּוּ בְּמִילֵּי דְּאוֹרַיְיתָא, וְכָל שֶׁכֵּן בְּמִלָּה אַחֲרָא, אֶלָּא כֻּלְּהוּ בְּאֵימָתָא, כְּמַאן דְּלֵית לֵיהּ פּוּמָא וְהָא אוּקְמוּהָ, דִּכְתִּיב, (נחמיה ח׳:ה׳) וּכְפִתְחוֹ עָמְדוּ כָל הָעָם. (נחמיה ח׳:ג׳) וְאָזְנֵי כָל הָעָם אֶל סֵפֶר הַתּוֹרָה. As soon as the Book of the Law is placed thereon the whole congregation below should assume an attitude of awe and fear, of trembling and quaking, as though they were at that moment standing beneath Mount Sinai to receive the Torah, and should give ear and listen attentively; for it is not permitted then to open one’s mouth, even for discussing the Torah, still less other subjects. All must be in awe and fear, as though they were speechless. So Scripture says: “And when he opened it, all the people stood up” (Neh. 8, 5); also, “And the ears of all the people were attentive unto the Book of the Law” (Ibid. 8, 3).

אָמַר רַבִּי שִׁמְעוֹן, כַּד מַפְקִין סֵפֶר תּוֹרָה בְּצִבּוּרָא, לְמִקְרֵא בֵּיהּ, מִתְפַּתְּחָן תַּרְעֵי שְׁמַיָיא דְּרַחֲמִין, וּמְעוֹרְרִין אֶת הָאַהֲבָה לְעֵילָּא, וְאִבְעֵי לֵיהּ לְבַר נָשׁ לְמֵימַר הָכִי. R. Simeon said: When the Book of the Law is taken out to be read before the congregation, the mercy-gates of heaven are opened and the attribute of Love is stirred up, and each one should then recite the following prayer:

בְּרִיךָ שְׁמֵיהּ דְּמָארֵי עָלְמָא, בְּרִיךְ כִּתְרָךְ וְאַתְרָךְ, יְהֵא רְעוּתָךְ עִם עַמָּךְ יִשְׂרָאֵל לְעָלַם, וּפוּרְקַן יְמִינָךְ, אַחְזֵי לְעַמְּךָ בְּבֵית מִקְדָּשְׁךָ, וּלְאַמְטוֹיֵי לָנָא מִטּוֹב נְהוֹרָךְ, וּלְקַבְּלָא צְלוֹתָנָא בְּרַחֲמִין. יְהֵא רַעֲוָא קֳדָמָךְ, דְּתוֹרִיךְ לָן חַיִּים בְּטִיבוּ, וְלֶהֱוֵי אֲנָא פְּקִידָא בְּגוֹ צַדִּיקַיָּא, לְמִרְחַם עָלַי, וּלְמִנְטַר יָתִי, וְיַת כָּל דִּילִי, וְדִי לְעַמָּךָ יִשְׂרָאֵל. אַתְּ הוּא זָן לְכֹלָּא, וּמְפַרְנֵס לְכֹלָּא, אַתְּ הוּא שַׁלִּיט עַל כֹּלָּא, אַתְּ הוּא דְּשַׁלִּיט עַל מַלְכַיָּא, וּמַלְכוּתָא דִּילָךְ הוּא. אֲנָא עַבְדָּא דְּקוּדְשָׁא בְּרִיךְ הוּא, דְּסָגִידְנָא קַמֵּיהּ, וּמִקַּמֵּי דִּיקָר אוֹרַיְיתֵיהּ, בְכָל עִידָּן וְעִידָּן. לָא עַל אֱינַשׁ רָחִיצְנָא, וְלָא עַל בַּר אֱלָהִין סָמִיכְנָא, אֶלָּא בֶּאֱלָהָא דִּשְׁמַיָּא, דְּהוּא אֱלָהָא קְשׁוֹט, וְאוֹרַיְיתֵיהּ קְשׁוֹט, וּנְבִיאוֹהִי קְשׁוֹט, וּמַסְגֵּי לְמֶעְבַּד טַבְוָון וּקְשׁוֹט. בֵּיהּ אֲנָא רָחִיץ, וְלִשְׁמֵיהּ קַדִּישָׁא יַקִּירָא אֲנָא אֵימַר תּוּשְׁבְּחָן. יְהֵא רַעֲוָא קֳדָמָךְ, דְּתִפְתַּח לִבָּאי בְּאוֹרַיְיתָךְ וְתֵיהַב לִי בְּנִין דִּכְרִין דְּעַבְדִין רְעוּתָךְ. וְתַשְׁלִים מִשְׁאֲלִין דְּלִבָּאי, וְלִבָּא דְּכָל עַמָּךְ יִשְׂרָאֵל לְטָב וּלְחַיִּין וְלִשְׁלָם אָמֵן. Blessed be the name of the Master of the universe, blessed be Thy crown and Thy place; may Thy favour accompany Thy people Israel for evermore, and manifest Thou to Thy people the redemption of Thy right hand in Thy Sanctuary so as to make us enjoy Thy goodly light and to accept our prayer in mercy. May it be Thy will to prolong our life in goodness, and may I, Thy servant, be counted among the righteous so that Thou have mercy upon me and guard me and all mine and all that are of Thy people Israel. Thou art He that nourisheth and sustaineth all, Thou art ruler over all, Thou art ruler over all kings, and the kingdom is Thine. I am the servant of the Holy One, blessed be He, and bow down before Him and before His glorious Torah at all times. Not in man do I put my trust, nor do I rely upon angels, but on the God of heaven, who is the God of truth and whose Torah is truth and whose prophets are true prophets: in Him do I put my trust and to His holy and glorious name do I sing praises. May it be Thy will to open my heart to Thy Law, and grant me male children, such as will do Thy will, and mayest Thou fulfil the desires of my heart and that of Thy people Israel, for whatever is good, for life, and for peace. Amen.

וְאָסִיר לְמִקְרֵי בְּסִפְרָא דְּאוֹרַיְיתָא, בַּר חַד בִּלְחוֹדוֹי, וְכֹלָּא צַיְיתִין וְשַׁתְקִין, בְּגִין דְּיִשְׁמְעוּן מִלִּין מִפּוּמֵיהּ, כְּאִילּוּ קַבִּילוּ לָהּ הַהִיא שַׁעֲתָא מִטּוּרָא דְּסִינַי. וּמַאן דְּקָרֵי בְּאוֹרַיְיתָא, לֶהוֵי חַד קָאִים עָלֵיהּ, וְשָׁתִיק. דְּלָא יִשְׁתַּמָע בַּר דִּבּוּר חַד בִּלְחוֹדוֹי, לָא תְּרֵין דִּבּוּרִין, לְשׁוֹן קֹדֶשׁ חַד, וְחַד הוּא, וְלָא תְּרֵין דִּבּוּרִין, וְאִי תְּרֵין מִשְׁתַּכְּחִין בְּסֵפֶר תּוֹרָה, גְּרִיעוּתָא דְּרָזָא דִּמְהֵימְנוּתָא אִיהוּ וּגְרִיעוּתָא דִּיְקָרָא דְּאוֹרַיְיתָא אִשְׁתְּכַח בְּסֵפֶר תּוֹרָה, וּבָעֵי חַד קָלָא. מְתַרְגֵם חַד. וְרָזָא דָּא קְלִיפָה וּמוֹחָא. (רזא דעלמא דא ורזא דעלמא דאתי). It is forbidden for more than one at a time to read in the Book of the Law; the rest should listen attentively and in silence to the words coming from his mouth as though they were receiving them at that moment from Mount Sinai. Another person should stand next to the reader, but in silence, so that there should be heard one sole utterance, and not two. As the holy tongue stands alone, so its message must be delivered by one only; and for two to read simultaneously in the Book of the Law would be a lessening of Divine Faith and a lessening of the glory of the Torah. (Similarly, in reciting the translation,¹It was formerly the custom that after each verse of the original the Aramaic translation (Targum) should be recited. only one voice should be heard. The translation and the reading are related as the shell and the brain.¹Al. as this world and the next world.)